
Copyright^ 

CQFBUGKT DEPOSIT. 



ILLUSTRATED 



BIBLE SCENES 



AND STUDIES: 



CONTAINING 

Thirteen Comprehensive Maps of Bible Geography, Covering all the Countries of 
Bible History ; with a Classified Pronunciative Index for Each Map ; 
the Bible Verified by its Geography and History ; 
The Religions of the World in all Ages : 
The Exode, or Exodus ; Job — His Temptation and Vindication ; 
The Creation, 'the Fall and the Flood; The Temple; Our Saviour's Life and 
Labors ; St. Paul — the Great Apostle of the Gentiles ; The Apostles and Evangelists 
Origin and Growth of Sunday Schools ; Robert Raikes ; The Christian Outlook. 

ILLUSTRATED WITH 

A Series of Original Engravings, portraying' the Saviour's Life from 
Birth to Ascension ; Engravings of Bible Lands and 
Bible Scenes, Temples, Etc. 



MAR 16 1887 ; J 



H. H. HAEDESTV, PUBLISHER, 

NEW YORK, CHICAGO and TOLEDO. 



Copyrighted j 1887. 



DEDICATION. 



To the cause of Christianity, which has stood the 
shock of opposition for so many centuries, 'which 
has called, forth the purest and strongest efforts of 
men in every age, which has been the hope and 
joy of so many living and dead, and which is the 
chief subject of learning and discussion to-day, this 
book: is dedicated by 

THE PUBLISHER. 



CONTENTS. 



MAPS AND MAP INDEXES. PAGE. 

Map No. 1. The Scripture World, with Index 10 to 12 

Map No. 2. The Scripture World, with Index 37 to 40 

Map No. 3. Old Testament Palestine, with Index 153 to 156 

Map No. 4. New Testament Palestine, with Index . . 173 to 176 

Map No/ 5. Lands of the Exodus, with Index , 109 to 112 

Map No. 6. Countries of the Exile, with Index . . .' 65 to 67 

Map No. 7. Mountains of the Bible 66 

Map No. 8. Rivers of the Bible 66 

Map No. 9. Jerusalem, with Index • ... . . . 241 to 243 

Map No. 10. Environs of Jerusalem, with Index 269 to 271 

Map No. 1 1. Modern Palestine, with Index 257 to 260 

Map No. 12. Travels of St. Paul, with Index 297 to 300 

Map No. 13. Religions of the World 10 

SUBJECTS TREATED. 

The Bible Verified— Era. T. N. Barkdull . . . , 13 to 36 

Religions of the World in All Ages — Rev. Henry M. Bacon, D.D 41 to 104 

The Creation, the Fall and the Flood 105 to 108 

The Exode, or Exodus — Rev. T. N. Barkdull '. 113 to 160 

The Temples at Jerusalem 161 to 164 

Job — His Temptation and Vindication — Rev. Henry M. Bacon, D. D 165 to 172 

The Life and Labors of Our Saviour — A. Parsons Stevens 177 to 296 

St. Paul, the "Great Apostle of the Gentiles."— Rev. Wm. C. Hopkins 301 to 336 

The Apostles and Evangelists— Rev. Wm. C. Hopkins 337 to 355 

Origin and Growth of Sunday Schools — Rev. Henry M. Bacon, D. I).. . .... 361 to 367 

Robert Raikes, " Father of Sunday Schools " . 368 to 371 

The Widow's Mite 372 

The Christian Outlook — Rev. Henry M. Bacon, D. D 374 to 386 

ILLUSTRATIONS. 

PAGE. PAGE-" 

"It Is Finished" . ... . Frontispiece The Wise Men . . . .' . . .187 

Nazareth . . 9 The Bed in the Manger 191 

Distant View of the Holy City — Mt. Sinai . 15 " Mother of Sorrows " 195 

The Tower of Babel . . . . , .19 Christ and Nicodemus .... . . 199 

The Vatican Library, Rome . . • . 23 The Woman of Samaria ..... 203 

The Judgment of Solomon . . . .27 The Raising of Lazarus 207 

Samuel Anointing Saul 31 Jairus' Daughter 211 

Church of the Holy Sepulchre . . . .35 Nain . . . 215 

Buddhist Temple ...... 45 Anointing His Feet 227 

Gateway to the Taj Mahal, India ... 53 Blessing the Little Children . . . . 231 

Illumination of Rome 61 Peter Walking on the Waters .... 237 

Cedars of Lebanon 68 Bethlehem 244 

Jews Led into Captivity 73 The Entry Into Jerusalem 255 

Holy Stairs, Rome 81 The Tribute Money . . . . . . 259 

The Martyr Justin 89 The Garden of Gethsemane 263 

Widow and Children of the Martyr Fabius . 97 The Betrayal 267* 

Joshua Commanding Sun and Moon to Stand Rachel's Tomb 272 

Still . . . . . . . , . 103 The Crown of Thorns . . 283 

The Deluge . . . ... . . .107 The Burial .287 

Joseph Interpreting Pharoah's Dream . . 117 The Herald Angel 291 

Finding of Moses 123 The Ascension 295 

Bethany . . . . ... . -. . 127 s " He Is Risen " 309 

Ancient Cathedral — Colonial Architecture — Di- St. Paul at Athens . . . . . . 317 

vinity Hall, Oxford . ... ' , . . .133 St. Paul Before Agrippa 325 

Esther 141 St. Paul Writing His Epistle to the Ephesians . 333 

Ruth 147 Timothy Reading the Scriptures . . . 341 

View in Rome, St. Peter's — Preaching in the The Temple of Juggernaut, India . . ' . 349 

Wilderness 151 . Pilgrim Costumes — The Ship Mayflower — Land- 

Pharoah's Army Engulfed 159 ing of the Pilgrims ..... 353 

Temple of Herod (from Olivet) . . . 163 The Star of Bethlehem 356 

The Birth of Christ 179 Cana of Galilee . . . . ' . . . 369 

Jesus in the Temple .183 The Widow's Mite 373 




20 



THE 

V/' 




SURROUNDING 

MS<^'Slto(y in g^^ff j 



D I STAN CES/^rqmM EW YJ 

HJ[ .HARDEST! .Publisher and Pi 
CmCAGOJLLINOlS TOLEDO, i\ 
Revised by Rev. T.N.Barkd\ 



\ 



4 



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I 








RELIGION Si 

OF THE 

TORLD 




/ 



Ij 



20 



Entered accordin^to Act of Congress.in the Year 1686. H.H.HARE - 




Toledo, Ohio, in the Office of the Librarian of Congress. Washington- 



No. 1 -Scripture World on Mercator Projection. 



DIVISIONS. 



AL GE'RI A E— d 

A RA'BI A F— e 

AUS'TRI A E— c 

BEI/GI UM E— b 

CAN' A DA A— c 

COB/SI CA E— c 

CRI ME' A F— c 

DEN'MARK E— b 

EN'GLAND D — b 

E'GYPT F— e 

FOX LAND A— a 

FRANCE E— c 

GER'MAN EM'PIRE E— b 

GREECE F— d 

GREENLAND B— a 

HAN'OVER E— b 

HOL'LAND E— b 

ICE'LAND D-a 

IRE'LAND D— b 

IT' A LY E— c 

LAB'RA DOR A— b 

MO ROC'CO D— d 

NEWFOUND LAND B— c 

NOR'WAY E— a 

NO'VA SCOTIA A— c 

NU'BI A F— e 

PAL'ES TINE F— d 

PORT'U GAL D— d 

RUS'SIA F— b 

SAR DIN'I A E— c 

SCOTLAND D— b 

SPAIN D— d 

SWE'DEN E— a 

SWIT'ZER LAND E— a 

TRIP'O LI E-d 

TU'NIS E— d 

TUR'KEY F — c 

UNPTED STATES A— c 

GULFS. 

ST. LAWRENCE A— c 

VENICE E— c 

SEAS. 

A'ZOF F — c 

BALTIC E— b 

BLACK F g 

MED I TER RA'NE AN E— d 

NORTH E-b 

RED F— e 



RIVERS. 

DAN'UBE F— c 

DNEPPER (nee'per) F— c 

DNEIS'TER ( neefter) F— c 

DON F— b 



EU PHRA'TES F— d 

LOIRE (Iwar) D— c 

NILE F— e 

SEINE (sane) E— c 

TPGRIS G— d 



ISLANDS. 

COR'SI C A E— c 

CRETE i F— d 

CY'PRUS F— d 

LONG A— c 

MALTA E— d 

SAR DIN'I A E— c 

SIC'I LY E— d 

CAPES. 

COD A— c 

FARE'WELL B— c 



STRAITS. 

DA'VIS B— a 

GI BRALTAR (je brawl tar) .... D— d 

HUD'SON A— a 

MES SPNA [see'na] E— d 

TOWNS. 

AD RI AN O'PLE E — d 

AL EX AN'DRI A F — d 

AL GE'RI A E— d 

AM IS'US F— c 

AN CY'RA F— d 

ANTI OCH F — d 

AS'SOS F— d 

ATH'ENS F— d 

BAB'Y LON G— d 

BALTI MORE A— d 

BERNE (6m™) E— c 

BE RE' A F— c 

BER'LIN (Ger., ber-kenf) E— b 

BILBA'O D— c 

BRUS'SELS E— b 

BOSTON A— c 

CA'DIZ D— d 

CAI'RO (ki'ro) F— e 

CARTHAGE E— d 

CES A RE' A F — d 

CNI'DUS (mi dm) F— d 

CON STAN TI NO'PLE F— e 

CO PEN HA'GEN E— b 

COR'DI UM F— d 

COR'INTH F— d 

CORK D— b 

CY DO'NI A F— d 

CY RE'NE F-d 

CY TO'RUS F— c 



DA MAS'CUS F— d 

DRES'DEN E— b 

DUB'LIN D — b 

ED'IN BURGH D — b 

E'LIS F— d 

EPH'E SUS F— d 

FLOR'ENCE E— c 

GAN'GRA F— c 

GA'ZA F— d 

GEN'O A E— c 

HAL'I FAX A— c 

HA'MATH F— d 

IS'SUS. F— d 

JE RU'SA LEM... F— d 

KO'NICH (mat) F-d 

LAS'CA E— d 

LIS'BON.. D— d 

LI'VER POOL D— b 

LOC'RI E— d 

LY'ONS E— c 

LON'DON E-b 

MAD RID' D— d 

MON TRE AL' A— c 

MO ROC'CO D— a 

MY'RA. F— d 

NA'PLES E — c 

NE AP'O LIS... F— c 

NEW YORK A— c 

NIN'E VEH F— d 

O DES'SA F— c 

OR'LEANS E— c 

PA LER'MO F— d 

PA'PHOS F— d 

PAR'IS E— c 

PER'GA F-d 

PER'GA MOS F— d 

PLYM'OUTH D— b 

PORT'LAND A— c 

QUE'BEC A— c 

RHODES F— d 

RHE'GI UM E— d 

RICH'MOND A— d 

ROME E— c 

SAL' A MIS F— d 

SAR'DIS F— d 

SI'DON F— d 

SPAL AT'RO E— c 

SPARTA F— d 

SMYR'NA F— d 

ST. JOHNS A— c 

STOCK'HOLM E-b 

ST. PETERS BURCS F— b 

SU EZ' F— e 

TAR'SUS F— d 

THES SA LON PC A F— c 

TOU LOUSE [too loo/) E— c 

TRO'AS F— c 

TYRE F— d 

VEN'ICE E— c 

VI EN'NA E— c 

WASH'ING TON A— d 

ZO'AN F— d 



The Bible Verified. 



It is an old adage on extremes, "Too far east 
is west." Observation shows how an enemy, 
often, in the heat of his zeal, may overdo his 
work. This is seen in the recent violent attacks 
on Christianity, and especially on the Bible 
as a divinely inspired book, and the endeavor 
to throw doubt or discredit on its historic 
statements. 

This is attacking Christianity in its strong- 
hold, not only in the sense of a vital part, but 
at a point where it is able to offer a powerful 
resistance. Infidelity — bitter, bold, self-confi- 
dent — sends out its boasting Goliaths, trusting 
in the invulnerability of its armor, the strength 
of its prowess, the superior character of its weap- 
ons, and the blighting influence of its taunts, 
unconscious that it exposes its vital part to the 
best weapons of its unboasting foe. 

Perhaps the favorite argument of scepticism 
is that in the race of learning and knowledge 
in this enlightened age, Christianity has been 
left behind — the "'last year's almanac" argu- 
ment. It was long ago established that Christi- 
anity could not be overthrown by learning nor 
by logic. It is sometimes betrayed, as was its au- 
thor, in the house of its friends. Its only weak- 
ness is in the inconsistencies of its professors, 
and it offers the only remedy for these. But 
it must be confessed that its advocates often 
offer for it a defense, because of their want of 
knowledge, quite too feeble for the merits of 
such a cause. The " Author and Finisher of 
our faith " has given a strong foundation on 
which to erect the superstructure of the Chris- 
tian system ; but if men build upon it with 
" wood, hay, stubble," they must expect their 
work to be tried with fire. The earthly, mate- 
rial type of the Church, ancient Jerusalem, was 
builded on the solid basis of Mt. Moriah, ap- 
parently to indicate not only the exaltation 
of the Church, but also the strength of the 
spiritual Mt, Zion. It was also girded in the 
same manner. "As the mountains are round 



about Jerusalem, so the Lord is round about 
his people from henceforth, even forever." 

Geographical Evidence. — The line of geo- 
graphical evidence is a long and strong one for 
the defense of the Bible. History is a truthful 
teacher, when her statements are faithfully re- 
corded and correctly interpreted. There are 
witnesses to the truth of history that neither 
die nor change, and their testimony is not to 
be contradicted nor set aside. That founded 
on the geography and the history of the Holy 
Land is of this type. The Bible has its " testi- 
mony of the rocks," as well as has science. Its 
record is made on mountain and in valley, on 
the shore of sea and rivers, and on every spot 
pressed by the foot of patriarch, prophet, or apos- 
tle, and especially of Him who came to the earth 
as the Saviour of them all. 

The mountains of the Bible, those dusky sen- 
tinels with broad granite base, stand yet as 
God's silent, but unquestioned, witnesses of the 
truth of Revelation. Seas and rivers testify to 
the same. These waters flow and their bound- 
aries stand amid the mutation of ages, although 
the mighty cities which stood upon their banks 
— that part of the work which was of man — 
are passed away, only enough of the human re- 
maining to verif} 7 the truthfulness of the record. 
Yet some of the human monuments remain. 
Jacob's well was dug many centuries ago to 
water the patriarch's flocks, which fed on the 
plains of Samaria; but in the orderings of Provi- 
dence it stood to furnish an occasion for a sub- 
lime lesson in many ages that were to follow, 
and as a perpetual memento of the veracity of 
His revealed word. The woman and the weary 
traveler have long since passed away from earth r 
but every tourist that traverses the land to-day 
finds that well, sits upon its curb, drinks of its 
water, and sees all about him the evidence, not 
to be accounted for by any superstitious awe, 
that he is on the same spot trodden centuries 
ago by the Redeemer of mankind, and as many 



14 



THE BIBLE VERIFIED. 



centuries previous to that purchased and named 
by him who dug the well, watered his flocks, 
and prophesied of the " Shiloh " who should 
come. These works of Nature, with what re- 
mains of those of men, are the sturdy testimo- 
nies of the literal fidelity of the sacred' record. 

The same is true of the cities. Jerusalem! 
What wonderful interest attends the very name ! 
Not London, the commercial metropolis of the 
world, with her immense wealth and popula- 
tion : not Paris, with her beauty and grandeur ; 
not Rome with her treasures of ages ; none of 
the cities of the Orient, with their antiquities, 
or of the Occident, with marvelous vigor, will 
compare in interest with this ancient city, the 
metropolis of the religious world. So in some 
degree of Damascus, Hebron, Tyre, Babylon, 
cities whose beginning reaches back near to the 
infancy of our race, and for whose history we 
are chiefly indebted to the Scriptures. 

The Jordan is the sacred stream of Christen- 
dom, as the Nile is of benighted Africa, and 
the Ganges of pagan India. The Jordan is the 
sacred stream, not only of the Jew, who has 
Moses and the prophets; of the Christian, who 
cherishes the memories of his Master's life on 
earth ; of the cast out Ishmaelite, who has dipped 
his wandering and bloody foot in this river since 
the days of Hagar; but of the Moslem, faithful 
also, wide scattered over the world, who all deep- 
ly reverence the Jordan. No other river's name 
is known so long ago nor so far away as this, 
which calls up a host of past memories, from 
the Mohammedan on the plains of India, from 
the latest Christian settler on the prairies or 
Rocky Mountains of America, and from the Jew 
in every part of the globe. 

Nor is it only of the past that the names of 
Jerusalem and Jordan tell; for, in the more 
thoughtful hours of not a few, they hear these 
names whispering to them sweet, shadowy truths 
of the future, happier land, that " New Jerusa- 
lem," which lies beyond the "Jordan " of death. 

Natural Way-Marks. — The Bible has set up 
these natural way-marks as monuments of Chris- 
tianity, that generations coming centuries after 
may behold, read and believe. All along the line 
of her history, Christianity has dropped proph- 
esies, which stand as challenges to the world 
of the truth or falsity of her records. If ful- 



filled in the coming ages, they are witnesses 
which cannot be disputed; if unfulfilled, the 
system will go down with them. " Prophecy 
is history foretold, while history is prophecy 
fulfilled." The historian and the prophet, meet- 
ing, shake hands over the chasm of the ages, 
and bear united testimony to the truth of the 
earliest record. 

Size of Palestine. — Almost every feature of 
Palestine marks it as a land chosen by Provi- 
dence as the theater of the world's great achieve- 
ments, and a memorial land, where the divine 
name and truth shall stand recorded. In extent 
of territory it is small, surprisingly small, be- 
ing in length less than two hundred miles, and 
in width less than one hundred in the widest 
part, while the northern limit is less than fifty 
miles. The whole land would make only one 
of the smaller sized States of our nation. This 
smallness of the Holy Land has been a subject 
of ridicule and sneers by sceptics, as Voltaire 
and others, who inferred the littleness of the 
Hebrews' God by the smallness of the territory 
he had given them for a possession. But such 
poor attempts at ridicule prove their own little- 
ness by showing that they are uttered against 
the light of history and the revealings of divine 
Providence. The interest or importance of a 
country arises, not from its territorial extent, 
but from the people who form its living soul, 
from its institutions bearing the impress of mind 
and spirit, and from the events which grow out 
of the character and condition of its inhabitants. 
The history of many small countries, as Phenicia, 
Greece, early Rome, Venice, Holland, and espe- 
cially England, possess an interest and impor- 
tance to which that of countries ten times as 
great in extent cannot present the slightest 
claim. 

The Location. — The location and topograph- 
ical character of Palestine are such that merely 
human wisdom would not have chosen it as the 
scene of the astounding events of Bible history, 
and yet the lapse of ages has revealed the wis- 
dom of the choice. Its hills and valleys, rivers 
and lakes, adapted it for division among the sev- 
eral tribes, who, while they preserved their dis- 
tinct tribal divisions, yet constituted a confeder- 
ated nation. The climate, owing to the situa- 
tion midway between the equator and the polar 




MOUNT SINAI. 



16 THE BIBLE 

circle, was both healthful and adapted to great 
fertility, so that "Palestine was enriched with 
all the fruits of the temperate and many of those 
of the tropical zone." 

But more than this is the consideration that 
the country of the chosen people of Jehovah 
was to be the roadway of the nations. "The 
city of God was built at the confluence of three 
civilizations." Thus situated, she was literally 
" a city set on a hill," whose light was to shine 
on all the peoples around. Thus it was ordered 
that the great nations of antiquity, by their 
mutual wars, commerce and travels, their polit- 
ical intercourse, their armies, merchants, philos- 
ophers, envoys, were made frequently to pass 
through the country of the chosen people. 

In calling the descendants of Abraham to be 
a " holy people," or Church, and to become 
thus the repository of sacred truth for the 
world, it was, doubtless, the divine intention to 
make them public to the eye of the surround- 
ing nations. But had Abraham journeyed east 
or north instead of southwest from Mesopotamia, 
he would scarcely have been known in history. 
As it was, the Jews became the most conspicu- 
ous nation of the world. Assyria, Babylonia 
and Persia were on the northeast; Syria on the 
north ; the nations of Asia Minor, Greece and 
Italy on the northwest; Egypt and Ethiopia on 
the southwest ; the powerful Cushite (Arabian) 
nations on the south and east. After the com- 
ing of Christ, when God, by the institution of a 
new Church economy, superseded the Jewish 
polity, the "star of empire" began more rapidly 
to move its way westward. Europe then became 
the theater of great events, and its empires the 
prize of contending nations — not broken, how- 
ever, until Paul had planted the seed of the 
gospel there — and Palestine was left, as she is 
to-day, a remote and neglected province, "as a 
cottage in a vineyard, a lodge in a garden of 
cucumbers, as a besieged city." 

Advance of Knowledge. — The continual ad- 
vance of knowledge, and especially of scientific 
knowledge, makes necessary the publication of 
new works, through which the new facts may 
be made known. The printing press is the 
scholar's trumpeter. In no department, perhaps, 
has science done more energetic and useful 
work, in all her active operations, than in ex- 



VERIFIED. 

ploring the sites of ancient cities or sacred lo- 
calities, giving at every step confirmations or 
corrections of the history of the past, as well as 
new facts to reward the laborer's toil. Every 
observing reader has been struck with the fact 
that in all these discoveries nothing has been 
found to contradict a single statement of the 
Bible, but all has been in confirmation of its 
stated facts. 

Unearthed Facts. — Profane history speaks 
to us to-day with an emphasis made doubly 
strong by the unearthing of some of the iden- 
tical sites concerning which its records were 
made. Nearly two thousand years ago the vol- 
canoes of Italy buried several splendid cities 
beneath its rain of death. History made the 
record, and for centuries the site of the buried 
cities was lost. Then strong arms went out 
with spade and pick, and to-day the streets of 
Pompeii, with its forum, suburbs, baths, dwell- 
ings and theatres, its people and their customs, 
are all before our gaze. Classic art, long buried, 
is lifted out of her ashy grave, and steps forth 
from her winding-sheet of fire. So, too, the fo- 
rum of ancient Rome, the palace of the Caesars, 
the Mausoleum of Halicarnassus, the punic and 
other edifices of Africa, are dug up, and com- 
pelled to speak out in attestation of the verac- 
ity of those who penned their annals. 

The truth of the Bible is being remarkably 
attested in the same manner. We repeat it 
with emphasis, the Holy Land is, providen- 
tially, a memorial land. It abounds with ruins, 
sites of places mentioned in the Scriptures, many 
of which have but recently been explored, and 
speak clearly and emphatically of the accuracy 
of the inspired historians. The invaluable work 
of the Palestine Exploration Fund, of the Amer- 
ican Palestine Exploration Society, organized 
to thoroughly explore the Holy Land and the 
peninsula including Mt. Sinai, must not be over- 
looked. They have accomplished results which 
have confirmed the faith of the believer, and 
completely answered the objections of modern 
learned scepticism. 

But outside of Palestine have these researches 
been carried with great interest and success. In 
the dark land of the oppression of God's ancient 
people, the land which once almost fed the world, 
where for fifty centuries the pyramids have 



THE BIBLE VERIFIED. 17 



thrown their shadows on the ever drifting sands 
at their base, while thousands of generations have 
come and gone again, while dynasties and king- 
doms have arisen and then fallen to rise no more, 
even here Christianity finds its monuments, 
along the Nile. Then far in the east, near the 
first homestead of man, in the "garden" where 
the Maker walked and talked with the parents of 
our race; the great "plain," where man left the 
monument of his folly and his fall ; the thrones 
and palaces of luxuriance in those kingdoms of 
regal splendor ; the magnificent palaces of the 
false gods ; the mighty cities of the earliest civili- 
zation ; the history of the peoples, and the monu- 
ments they have left to testify of their existence 
and customs, their greatness and littleness, their 
strength and weakness — these dumb witnesses 
are made to speak for the truth after the silence 
of ages. 

We need not regard it as an evil day upon 
which we have fallen that infidelity has awak- 
ened again to the attack, after her batteries had 
been silenced so long, and is again bringing every 
possible influence to bear against Christianity. 
It is grand to live in such a time, to feel pulse, 
heart, and brain all stirred afresh, and to bear a 
part in the conflict on this moral battle-field. 
There is nothing new in the assaults now being 
made on the strongholds of Christian faith ; it 
is coeval with the race. There are some new 
phases in the method of attack. New tactics 
adopted by the foe demand a corresponding line 
of defense. Hence, anything bearing on the 
question of the validity of the Holy Scriptures 
is and must be of paramount interest. The 
Bible is not only the armory of the Christian, 
but his magazine as well. 

The historical line of argument for the authen- 
ticity of the Scriptures as the revealed word of 
God, and helps to a clearer understanding of 
the teachings of the Bible, must be made promi- 
nent on the defense. Scepticism may deny the 
experience which Christians offer in evidence as 
something that it has never felt ; it may not 
see with its blinded eye the things " unknown 
to feeble sense, unseen by reason's glimmering 
ray;'' it may substitute fallacy for syllogism in 
logic and feel self-satisfied at least with the 
argument ; it may offer its purest morality and 
benevolence as a substitute for experience in 



religion ; but as it claims science, which is the 
knowledge of facts, as the strong plea now of 
the avowed enemies of the Bible and its religion, 
its defenders must be prepared to bring up argu- 
ments from the unchallenged records of history 
and the unchanging face of nature, giving voice 
to these to speak of the divine Author who has 
given man two harmonious revelations of Him- 
self — Nature and the Bible. 

Historical Book. — It should ever be remem- 
bered that the Bible is largely a historical book, 
a history of God's dealings with men, and, like 
any other history, its events should be studied 
with reference to time and place. The chief diffi- 
culty in the study of history is the confusion 
of its events in the mind. This is most effect- 
ually overcome by giving to each occurrence its 
proper locality and appropriate associations, as 
the law of association is the strongest element 
of memory. Besides, the eye is the most im- 
portant avenue to the mind. The Bible student 
who, with good maps of the countries before 
him, follows the footsteps of our Saviour in his 
journeyings, and the places mentioned in con- 
nection with the lives of patriarch, prophet, or 
apostle, gains a vivid realization of the story, 
akin to an actual experience. It is no longer to 
him "like a tale that is told;" he has seen as 
well as heard. 

Any, productions that will meet this present 
necessity of Bible study, combining the qualities 
of clearness, correctness, and attractiveness, will 
be welcomed by the intelligent and pious as a 
help to the better understanding of what they 
fully believe, and want to aid others in under- 
standing and believing. The history and geogra- 
phy of the Bible are correct, and at points where 
men have stumbled and doubted, there only 
needs new light — the light of truth — to be thrown 
on the page that has possibly been obscured by 
ignorance, or wrested by wrong interpretation, 
to remove all confusion, and thus dissipate all 
doubt. 

This subject is here dwelt upon and empha- 
sized, and presented in various phases, because 
it has not been accorded the prominence that its 
merits demand as part of the cumulative evi- 
dence for the truth of Christianity and the Bible. 

To call special attention to this kind of evi- 
dence is the object of the following few pages. 



18 



THE BIBLE VERIFIED. 



Babylon. — One of the most recent travelers in 
that country, and a very intelligent and observ- 
ing man, says he found descendants of the He- 
brew captives residing in Hillah, who have their 
synagogue and strictly observe their Sabbath 
and Jewish customs of religion ; and they have 
also carefully preserved their pedigree, and trace 
their lineage clearly to the prince and prophet 
of Judah. In the town of Kifil is a mausoleum, 
built in memory of the prophet Ezekiel, in 
which is a collection of books, many of which 
date back to the second temple, and some to the 
inrst temple. That Ezekiel was there is evident 
ifrom his own words. Ezekiel 1 : 1-3. 

Among the Discoveries made at Babylon 
was a statue in granite of a lion, near ten feet 
)'ong and high, standing over the prostrate form 
of a man. Here was evidence that the Jews were 
in Babylon, and hence the truth of the record 
the Bible makes of the captivity — not conclus- 
ive evidence, to be sure, but such as would be 
pointed to with much satisfaction, and be con- 
sidered strong, if it as clearly confirmed secular 
history or a scientific statement. Layard discov- 
ered near the same place some bowls, made of 
terra cotta ware, and written on the inner side 
with Hebrew characters, in ink, with the writing 
remarkably well preserved. This writing has 
been interpreted by the archeologist of the British 
Museum, who gives it as his opinion that it was 
written by Jews. This opinion is confirmed by 
the statement of Dr. Newman that " the Hebrew 
captives were corrupted to believe in the divin- 
ity practiced by the Chaldeans, and inscriptions 
were written in ink on the inner surface of 
charm bowls ; the writing was then dissolved in 
water, to be drank as a cure against disease, or 
as a precaution against the arts of witchcraft 
and magic." As the writing on these bowls re- 
mains fresh and distinct to this day, it is prob- 
able that they had been prepared and laid aside 
against the coming of the evil day. So these 
inscriptions confirm some of the errors, which 
we learn from other sources, the Jews are said 
to have held. Thus God makes even the wrath 
of man to praise Him, while the remainder of 
wrath he restrains. 

Ruins are found corresponding in character 
with the descriptions profane history gives us 
of the celebrated Hanging Gardens of Babylon, 



one of the Seven Wonders of the ancient world. 
It was an artificial mountain covering three and 
a half acres, near four hundred feet high, cov- 
ered with trees, plants and flowers, built within 
the walls of Babylon, by king Nebuchadnezzar 
for his beautiful queen Amytis, who longed for 
the mountain scenery of her native Ecbatana, in 
Persia. Concerning this Jeremiah prophesied : 
" Behold, I am against thee, destroying mount- 
ain, saith the Lord, which destroy est all the 
earth : and I will stretch out mine hand upon 
thee, and roll thee down from the rocks, and will 
make thee a burnt mountain. And they shall 
not take of thee a stone for a corner, nor a stone 
for foundations ; but thou shalt be desolated for- 
ever, saith the Lord." 

Another of the witnesses is the Tower of Babel, 
which for size and interest is scarcely exceeded 
by the pyramids of Egypt, while its history 
extends far back of them, making it the oldest 
historic monument known to man ! Its ruins 
to-day are a majestic pile 700 feet in diameter 
and 250 feet high. It is found to have been 
built of the finest burnt brick, and laid with 
mortar, or cement so tenacious that the bricks 
are often more easily broken than separated. 
Dr. Newman says, " The most eminent anti- 
quarians in Babylonian researches regard this 
ruin as the Tower of Babel." Moses was the 
first to record the facts of its history, but it has 
been described by others also, secular historians, 
Herodotus, Pliny, Strabo, and their statements 
have been confirmed by more modern travelers, 
as Rich, Buckingham and Layard, and by the 
latest and most distinguished explorers of our 
own day. The record of Moses in regard to the 
Tower of Babel is so brief and concise that it 
may here be given in full : " And the whole 
earth was of one language, and of one speech. 
And it came to pass, as they journeyed from the 
east, that they found a plain in the land of 
Shinar ; and they dwelt there. And they said 
one to another, Go to, let us make brick and 
burn them thoroughly. And they had brick for 
stone and slime for mortar. And they said, Go 
to, let us build a city and a tower, whose top 
may reach unto heaven : and let us make us a 
name, lest we be scattered abroad upon the face 
of the whole earth. And the Lord came down 
to see the city and the tower, which the children 




THE TOWER OF BABEL. 
"From thence did the Lord scatter thern abroad upon the face of all the earth." 



20 THE BIBLE 

of men builded. And the Lord said, Behold the 
people is one, and they have all one language; 
and this they begin to do : and now nothing will 
be restrained from them, which they have im- 
agined to do. Go to, let us go down, and there 
confound their language, that they may not 
understand one another's speech. So the Lord 
scattered them abroad from thence upon the face 
of all the earth ; and they left off to build the 
city. Therefore is the name of it called Babel; 
because the Lord did there confound the lan- 
guage of all the earth. And from thence did 
the Lord scatter them abroad upon the face of 
all the earth." 

Other Confirmations. — These statements of 
the inspired penman are confirmed by the writ- 
ers cited, and others, and also by many impor- 
tant facts disclosed in this age by the very latest 
researches. This region is conceded to be the 
original plain of Shinar ; there are no stone quar- 
ries in all this section, but of the soil of mixed 
clay and sand they make bricks as hard as stone, 
and this whether they are " burned thoroughly " 
in kiln or in the sun ; bitumen is found in that 
vicinity which makes the cement, or " slime," 
for mortar ; the names " Babel " and " Nimrod " 
are familiar among the people there ; scholars 
very generally agree that Nimrod began to build 
Ithis tower, confirming the Bible record : " And 
the beginning of his kingdom was Babel." One 
of the latest travelers there sat on the summit 
of this mound and read the history of it as writ- 
ten by Moses, saw its literal fulfillment, and 
gave expression to his thoughts in these words : 
"What memories they recall! The wanderings 
of the descendants of Noah ; the ambition and 
kingship of Nimrod ; the high resolve to build 
a tower which no flood could submerge ; the dis- 
pleasure of the Lord; the confusion of tongues; 
the dispersion of the people ; the lapse of ages 
which followed ; the completion of the tower by 
Nebuchadnezzar; its vast proportions and un- 
rivaled magnificence ; its destruction by Xerxes ; 
the desire of Alexander to restore it to its former 
glory ; its subsequent desolation for two thou- 
sand years, a lair for the lion and a den for the 
leopard ; and its present imposing aspect, seen 
by the traveler of to-day, as seen by Alexander 
,and Xerxes three hundred years before the Chris- 
tian era." The conclusion reached by this tour- 



VERIFIED. 

ist is irresistible, that whoever was the builder 
of this tower, at whatever time it was construct- 
ed, and for whatever purpose it was reared, two 
facts are significant : there is no other such ruin 
in the land of Shinar; and, if this is not the 
Tower of Babel, it is a ruin without a name, 
and whose history is lost in the distant past. 

Birs Nimroud. — This tower, or the majestic 
ruins of what was once the tower, is now called 
" Birs Nimroud " by the Arabs, in honor of the 
" mighty hunter before the Lord." The object of 
the builders seems to have been a safe retreat in 
case of another deluge; yet it afterward served 
the purposes of a burying place of royalty, a 
temple for the worship of Belus, and an observa- 
tory for the Chaldean astronomers. As the sa- 
cred temple of the god Belus, it was probably the 
repository of " the gold and silver vessels which 
Nebuchadnezzar had taken out of the temple 
which was in Jerusalem." 

But volumes might be written on the glory of 
ancient Babylon and its present fallen condition. 
A prophecy of the unfailing Word said, Babylon 
shall become heaps, a dwelling place for dragons, 
an astonishment, and a hissing, without an in- 
habitant," and the traveler in that land to- 
day finds " heaps " where once that mighty city 
stood. 

The same interest attaches to the history of 
Nineveh, to the towns connected with the Bible 
account of Abraham, and all the lands of the 
exile, as well as Babylon and the royal palace 
of Chaldea's kings at Shushan. These places, 
traced upon the map hereafter mentioned, carry 
with their very name a power to awaken thought 
and stir the soul, and give a zest to read all that 
can be known of this tragic land. 

Egypt. — Turning to Egypt, we find that it 
bears as important a part in Bible history. And 
this because of its being the dwelling-place of 
Israel for over two hundred years, and the mar- 
velous events of the exodus, and also of the tem- 
porary sojourn of the infant Jesus, with Joseph 
and Mary, and other events of Scripture history. 

Nile. — Its greatest natural wonder is the Nile, 
whether we consider its sources, which are being 
sought to the present day, its length, its delta, 
its singular overflow and consequent utility, or 
the astounding events along its shores. The 
title given it by a celebrated traveler and author, 



THE BIBLE VERIFIED. 



21 



" A river of the North under a Southern sun," 
indicates a character which marks it as one of 
the most famous rivers of the world. Its sources 
and its length are not yet satisfactorily ascer- 
tained, although the recent explorations of trav- 
elers, especially of Henry Stanley, have opened 
to the world a new history of the Nile, and of 
the country through which it flows. That part 
of it connected with Bible history and the exo- 
dus of Israel is well known. At an ordinary 
stage of water the Nile has not sufficient depth 
of water for vessels above the smallest size ; but 
during the inundation the depth of water is 
forty feet, and the largest vessels can ascend to 
Cairo. In the latter part of June the mountain 
waters of Abyssinia, and other sources, begin to 
arrive, and the river continues to rise until the 
the end of September, when it has attained its 
maximum. This height is retained about two 
weeks, during which the entire land is converted 
into a red, muddy sea, while the only prominent 
objects above the waste of waters are the towns, 
date trees, and the dikes, which latter serve as 
foot-paths for those who travel by land. This 
condition of the country is referred to by the 
prophet Amos (8 : 8) when he uses a strong fig- 
ure for the overflow of Israel. 

Inundation. — What would be regarded by 
other nations as a general calamity, a general 
inundation of the country, is the distinguishing 
blessing of Egypt, where rain seldom falls; and 
the blessings of the season are measured by the 
height of the overflow, except occasionally an 
unusual rise causes great damage to the land. 
The nilometer, which measures the height of the 
waters, is a gauge of the dispensations of Provi- 
dence for that season, and a rise of about twenty- 
four feet marks the standard of blessing. Six 
feet above this standard, injury ensues ; as many 
below, the harvests fail and. Egypt suffers a 
famine. The water of the river is charged with 
mud, which is deposited during the inundation 
over the tillable portions of the country to an 
average depth of about one-twentieth part of an 
inch each year. This is most beautifully referred 
to in the latter half of the sixty-fifth Psalm. 
Notwithstanding its waters are so turbid, they, 
strangely, are sweet and wholesome, and are 
freely drunk by the people, among whom the 
saying is proverbial that he who has drunk of 



the waters of the Nile will always want to re- 
turn and drink again. This fact gives peculiar 
force to what was said concerning the plague of 
blood : " The Egyptians shall loathe to drink of 
the water of the river." 

When the waters subside, the wet, black soil 
is sown with all possible alacrity, and is soon 
covered with a luxuriant growth of herbage, 
ripening into golden harvests to reward the 
sower's toil, furnishing "seed to the sower and 
bread to the eater," and illustrating the beauti- 
ful promise of the Scripture in reference to the 
rewards of charity, " Cast thy bread (seed) upon 
the waters, for thou shalt find it after many 
days." 

Irrigation. — The overflow of the "river of 
Egypt" is beneficial to the country in two re- 
spects : the rich slime is deposited on the sur- 
face of the land, rendering it highly fertile ; and 
the canals and pools are filled with water, by 
which the higher grounds are irrigated during 
the ensuing spring. The manner in which irri- 
gation is performed is usually by a wheel or 
endless belt connected with a series of buckets, 
after the manner of grain elevators, and worked 
either by animals or the feet of men. This ex- 
plains the meaning of Moses when he says to 
the Israelites, " The land whither thou goest to 
possess it, is not as the land of Egypt whence 
ye came out, where thou sowedst thy seed and 
wateredst it with thy foot, as a garden of herbs : 
but the land whither ye go to possess it, is a 
land of hills and valleys, and drinkest water of 
the rain of heaven." 

Fixed Evidence. — Both the history of Moses 
and the ancient monuments still existing in 
Egypt, show that agriculture, legislation, and 
the arts and sciences had then reached quite 
a high degree of perfection. Great buildings 
bearing the inscription, " No native has been en- 
gaged in its construction," testified to the pride 
of the Pharaohs. The Israelites, who should 
have enjoyed the hospitality guaranteed them 
by the law of hospitality to strangers, were 
treated as slaves, and divine Providence has so 
ordered it that the imprint of their oppression 
may be seen upon their monuments to this clay. 
There is to-day to be seen, among the ancient 
sepulchres of Beni-Hassan, a representation of 
the labors of the Israelites, and in these figures 



22 THE BIBLE 

the characteristic differences between their feat- 
ures and those of the Egyptians is very apparent. 

Pyramids. — A reference to Egypt would not 
be complete without alluding to those gigantic 
monuments of pride and ambition, the Pyra- 
mids. They are about seventy in number, and 
have inspired the wonder and admiration of the 
world in all ages of their history. They are at 
once the oldest, having been built about 2,500 
years B. C, and the largest standing structures 
of antiquity, the largest covering about thirteen 
acres, and having been originally about five 
hundred feet high. It is now no longer doubted 
that they were designed to serve the two-fold 
purpose of royal sepulchres and to preserve the 
name and honor of the kings to future genera- 
tions. Each king of Egypt seems to have begun 
his reign by erecting his pyramid sepulchre, and 
the length of his reign may often be ascertained 
by the degree of completion to which his work 
arrived, for it stopped at his death and another 
was begun. There is supposed to be in Job 3 : 14, 
a reference, the only allusion in the Bible, to 
the pyramids. They stand in the vicinity of 
Memphis, near Cairo, too high to be covered by 
the drifting sands, too strong to be torn down, 
too heavy to be carried away, as have been 
Egypt's obelisks to adorn the cities of London, 
Paris, Rome, and New York. 

The pages of the world's history may be chal- 
lenged to furnish anything more tragical in out- 
line or interesting in detail, than the history of 
Israel in Egypt and the departure from it, and 
their journey, all points being traced and fol- 
lowed on the map in this volume, until they 
reach the promised land. 

Scripture Fulfillment. — There is more of 
Scripture fulfillment in the history of Egypt 
than can here be given, and only a few points 
are noticed. The fall of Egypt began with the 
expeditions of the Assyrian kings, Esarhaddon 
and Nebuchadnezzar, kings of Babylon. Ezekiel 
describes the terrible devastation of the country 
by these kings, in the 30th chapter of his proph- 
ecy. After enumerating her allies, " those that 
uphold Egypt," who were destined to fall, he 
prophecies that she shall be desolated " from 
Migdol to Syene " — from her northern to her 
southern border. He states that the destruction 
should commence in Noph (Memphis), the me- 



VERIFIED. 

tropolis, and reach to Pathos, in Upper Egypt. 
Afterwards a fire should be kindled in Zoan, in 
Lower Egypt, and the desolation should extend 
from the city of Sin, on the Mediterranean, to 
No (Thebes), in Upper Egypt, and thus all the 
splendid cities in Lower Egypt should be de- 
stroyed. The point of power and terror in these 
prophecies is found in their geography. Jere- 
miah predicts the same overthrow of this great 
nation by the Chaldeans, and fixes the date of 
its occurrence — after the battle of Carchemish, 
when the armies of Pharaoh-Necho were defeated 
by the Assyrians, at the gate of the Euphrates. 
The prophet Nahum refers to it in his threat- 
ening against Nineveh : " Art thou (Nineveh) 
better than populous No (Thebes) that was 
situate among the rivers, that had the waters 
round about it ? " 

Because secular historians do not mention this 
expedition of Nebuchadnezzar against Egypt, 
some sceptical ones have questioned the truth- 
fulness of the Bible record and fulfillment of 
the prophecies ; but again science and discovery 
have come to the rescue and confirmed the 
Scriptures, by finding an indubitable monument 
of the fact in the ruins in old Cairo, which 
once bore the name of Babylon, showing that 
the city must have been built by the Chaldeans, 
who gave it that name. 

Peculiarities of Palestine. — This line of 
argument might be extended to almost any 
limit, but must now be confined to noticing a 
few special features of Palestine. The first view 
of the country is said by all to be interesting 
and exciting in the extreme! Those are the 
veritable mountains and plains, rivers and lakes, 
if not the same cities and trees, of the most 
interesting country, to the Christian, especially, 
on the face of the earth. Not so because of its 
extent, or superior soil or climate, much less 
for its present advancement in art or civiliza- 
tion — quite the contrary — but because it is the 
theater of many of the most important events 
in the history of man, and particularly because 
here once pressed the feet of Him who came 
from heaven, who was at once the Son of man 
and the Son of God. It is not strange that the 
first glimpse of the Holy Land should awaken 
peculiar feelings in the traveler's bosom. 

Mediterranean Sea. — The first sight of 



24 THE BIBLE 

Palestine is usually caught while rolling on the 
blue waters of the Mediterranean, known in 
Scripture as " The Great Sea." Every part of 
this sea has been freighted with unusual interest 
by its associations with Bible history. It is a 
sea of rich classic memories, too, as Dr. Butler 
observes ; where, long ere the Anglo-Saxon race 
was known as a power on earth, there sailed the 
rich-laden ships of nations that are now in their 
graves. Here the vessels of Tyre's merchant 
princes, when she was the mart of nations, were 
found bearing the luxuries of the east to the 
borders of the Atlantic. Here the fleets of Egypt, 
of Carthage, of Greece, of Rome, and of the Mos- 
lem, sailed, when such names as those of Alex- 
ander, and Cleopatra, and Caesar and Hannibal, 
and the Crusaders, filled the ears of the world 
with their deeds of commerce or of conquest. 
On these waves the fate of nations has once and 
again been decided, and the horrid trade of war 
frequently reddened them with human gore. 
Here Jonah, unfaithful to his mission, sought to 
fly " from the presence of the Lord," and, ere he 
could arrest his blind career, sank into these 
depths and found himself in the " belly of hell." 
Here St. Luke, and Timothy, and Titus, sailed, 
and here the great apostle of the Gentiles Avas 
" in perils of waters," suffered shipwreck, and 
gained a wonderful deliverance. Within sight 
of this sea a large portion of the Holy Scripture 
was written ; and, above all, on its eastern shore 
Our Saviour once walked, and from it drew some 
inimitable illustrations, when teaching on the 
coast of Tyre and Sidon. 

The voyage along the coast gives a fine pro- 
file of the country, and it is a constant surprise 
to visitors to find it so hilly, and the water- 
courses such deep indentations in the land. 
Long before reaching the harbor the lofty peaks 
of Mt. Lebanon may be seen, lifting their snow 
capped heads ten thousand feet above the level 
of the sea. The snow upon its summit never 
melts but in the hottest months of summer, 
while some remains all the year round in places 
which the sun's rays can not reach. From base 
to summit it carries the climate of the various 
zones. The Arabians say of this mountain, that 
" winter rests on its head, spring plays upon its 
shoulders, while summer slumbers at its feet." 

Mountains of the Bible. — " Let them which 



VERIFIED. 

are in Judea flee to the mountains." Each one 
of these is charged with thrilling interest, and 
each holds in its rocky bosom the testimony to 
the truth. 

Mt. Ararat, whereon the ark rested, rises to 
the height of 17,750 feet. It was ascended, after 
great toil, by Professor Parrott, in 1829, prob- 
ably then trodden by the foot of man for the 
first time since Noah stepped upon it from the 
ark to survey the desolations of a deluged world. 
Mt. Carmel, the bo]d promontory on the Medi- 
terranean coast, forming the bay of Acre, is the 
termination of a range six miles long, and whose 
highest peak is 1,860 feet. Its summit was the 
scene of a trial between EHjah and eight hun- 
dred prophets of a false divinity, as to whether 
Jehovah or Baal was the true God. Mts. Ebal 
and Gerizim, in Samaria, rise about 800 feet 
above the level of the plain, having a valley less 
than one thousand feet in width between them. 
Here was performed the grand ceremony of recit- 
ing alternately the blessings and curses of the 
law by the priests, while the people in the valley 
between responded with a thundering " Amen." 
Mt. Hor, rising 4,800 feet, was the scene of 
Aaron's death. Mt. Tabor, a beautiful moun- 
tain, standing alone in the border of the great 
plain, south of Nazareth, was the traditional 
spot where the Saviour was transfigured before 
his disciples, but later investigations give the 
honor of that sublime event to another place. 
Mt. Sinai, a wild, desolate region of peaks and 
precipices, ravines and water-courses, was a fit- 
ting place for the startling transactions there, 
where " the Lord descended in fire," and gave 
his law to Moses and to man. Mt. Hermon, 
the prominent, grand, snowy peak of Lebanon, 
was, beyond doubt, the scene of the transfigur- 
ation, where saints and disciples met to hold 
converse with Him who belonged to both worlds. 
Mt. Moriah is made immortal as the spot where 
Abraham offered Isaac in faith, afterward one 
of the hills on which Jerusalem was built, the 
site of Solomon's Temple, the veritable Calvary, 
where a greater than Isaac was offered up and 
not released, but died, cut off for sins, sins not 
his own. Mt. Zion, many times referred to in 
the Scriptures as the " holy hill," beautiful for 
situation, was another of the four hills upon 
which Jerusalem was built. The Mount of 



THE BIBLE VERIFIED. 25 



Olives, deriving its name from the number 
and beauty of its olive trees, sacred as the fre- 
quent resort of our Saviour for meditation and 
prayer, is to-day the burial place of the Jews 
in Palestine. The graceful Tabor and lofty Her- 
mon are selected by the psalmist as the repre- 
sentatives of all the mountains of the Bible 
(Psalm 89 : 12). The reader and lover of the 
Bible should become familiar with the location 
and history of every one of these mountains, 
for they speak important truths through the 
silence of the ages. Study of our maps will 
stamp upon his mind indelibly the location of 
each of them. 

Trees of the Bible. — Even the trees of the 
Bible are monuments of the events recorded in 
the Book. The name of " Moreh " was given 
to an oak near Shechem, where Abraham first 
halted when he entered Canaan. The people 
of Palestine held the oak and terebinth in very 
high esteem. They held counsels beneath their 
branches, erected altars there, and there buried 
their distinguished dead. This would often give 
proper names to the trees, as Allon-Bachuth, 
" oak of weeping," at Bethel, where Deborah was 
buried. Many other instances will be recalled, 
illustrating the historical argument. Trees fur- 
nished the subject of many striking comparisons 
in the Old Testament, to illustrate the char- 
acter of men ; and in the New Testament they 
are woven in the beautiful parables of Him 
who spake as never man spake. 

Plea for Progress.— If there is one cause 
above another that demands the use of the best 
means in accomplishing its intended purposes, 
that cause would seem to be that of reading and 
teaching the sacred Scriptures, whether is con- 
sidered the interest that attends the Word itself, 
or the important ends to be compassed on the 
minds and hearts of men. But progress in this 
direction has not always kept pace with the 
wonderful activities of the age in other respects. 

It was remarked by our Saviour, in his time, 
that the children of this world are wiser in their 
generation than the children of light. It is a 
reproach upon Christian people in this day that 
all mere worldly enterprises are pushed forward 
with so much more vigor and sagacity than are 
exhibited in efforts of a religious character. 
This disparity is nowhere more painfully ap- 



parent than in the means respectively employed 
in secular and religious education. Spiritual 
culture is a product, of which the Sabbath 
School has become a factor hardly less impor- 
tant than the pulpit itself ; but in efficiency and 
methods it compares but poorly with institu- 
tions for general education. In secular schools, 
in teaching that wisdom which is " foolishness 
with God," we secure the most experienced and 
accomplished teachers ; and the latest and best 
productions in text-books and apparatus are care- 
fully and judiciously selected. Under such wise 
management our public and secular schools have 
become models of classification, system, method ; 
and their usefulness has kept even pace with 
their discipline. The Sunday School and re- 
ligious instruction do not always show the same 
wise adaptation of means to ends. A want of 
thorough organization and classification, and in- 
efficient teaching, and most wretched facilities 
for Bible study, with a general looseness and 
lack of system in every part of the school, are 
some of its most common faults. 

Literature. — There is, perhaps, no feature of 
the Sunday School that has been more sharply 
criticised than its literature ; and there is much 
justice in the criticism. The catechism, with 
its carefully prepared formulas, has been set 
aside, it may be wisely, but its place has been 
too often filled with a very poor quality of fiction. 
While it is true that much of Sunday School 
literature is " powerful weak," yet it is also true 
that much criticism of this, as of other things, 
may be given that is mere captious fault-finding, 
pointing out defects without suggesting improve- 
ments. The library, and all pertaining to its 
literature, is an important adjunct of the Sun- 
day School; and such a useful agency should 
not be thrown away because it has sometimes 
been abused. This will apply to every system 
of Lesson Helps, to periodical publications and 
to apparatus, as well as to library books, maps, 
etc. 

It should never be forgotten that the office of 
the Sunday School, of the Christian family, and 
of the church as well, is to impart religious in- 
struction, and to this end to teach an accurate 
and familiar knowledge of the Scriptures. The 
Bible, therefore, should be the book in every 
Sunday School library ; and all other books and 



26 THE BIBLE VERIFIED. 



helps should be regarded as valuable in propor- 
tion to their tendency and ability to illustrate 
and attract toward its pages. There is a place 
in the Sunday School for every book, picture, 
chart, map, or other appliance, which makes 
more vivid the story of the life and death of 
our Saviour, or which helps to explain the his- 
tory, trials and conquests of His people. With 
a little care the trash may be supplanted with 
works of this character. 

A prominent reason why more of the valuable 
and profitable has not taken the place of the 
worthless in our Sundaj r Schools and families, 
is a want of care in looking for the best things 
of this kind, and, Avhat is more, a certain false 
economy- — shall we say downright penurious- 
ness? — that makes the fatal mistake of buying 
things that are cheap. Happily the mistake is 
being discovered, and as better counsels prevail, 
there will be a demand for that which is fresh 
and really good, even at a larger price, knowing 
that in these things, as in anything else, the 
best is always the cheapest." The growing de- 
mand is producing the supply, and some really 
excellent things are being now put before the 
world, and cheap, too, not in the sense of being 
of very little cost and of less value, but of a 
rich return for the money invested, for that 
which has cost much of time and research to 
prepare. The maps accompanying these pages 
are a production of this kind, which needs only 
to be seen to be appreciated and approved. 

Keal Eastern Life. — The progress of actual 
travel, says a learned traveler, in the Orient, is 
slow ; but not too slow for enjoj^ment and in- 
struction. A whole day is required for a distance 
that can be traversed by railwaj r in an hour. 
The mode of traveling in the Desert, the Holy 
Land, and in parts of Egypt, is the same as in 
the days of the patriarchs, more than three thou- 
sand years ago ; and that is one of its peculiar 
charms, which will be broken when modern 
civilization shall have penetrated the East, but 
which helps to preserve the reality of that country 
to us through the passing, changing ages. We 
engage a dragoman, who provides the outfit and 
acts as interpreter between the traveler and the 
Arab servants. We take with us a caravan of 
Bedouin, with tents, provision and cooking ap- 
paratus. There are no turnpikes, no carriages, 



no hotels, except a few in the large cities, kept 
by Europeans. The Arab inns, or khans, are 
destitute of all comforts required by civilized 
people. In the Orient all is primitive and novel 
to Europeans and Americans. Their first im- 
pression is wonderment at the strange sights of 
men and things, which appear to them like a 
masquerade or fancy fair gotten up for their 
amusement. The Orientals, judged by Western 
habits, do everything the wrong way ; they eat 
with the fingers ; they sit, not on chairs, but 
cross-legged on the floor, or the earth ; they keep 
their women veiled and out of public sight ; they 
write on their knees, and from right to left; 
they take off their shoes in the mosk, or church, 
and keep on their caps; their tools, as saw or 
plane, they draw toward them, instead of push. 
Any scrap of cotton, or linen, or silk, of any color; 
a blanket, a shawl, a sash, a shirt, loosely thrown 
over the body, serves them as a dress; but they 
always look picturesque, and have a native 
courtesy and dignity which contrast favorably 
with their otherwise degraded and beggarly con- 
dition. 

Modern civilization is monotonous ; it has a 
tendency to level distinctions and to impress a 
uniform type upon men of all classes of society ; 
it sets up the dumb idol of fashion, which rules 
supreme over crowned monarchs and republican 
presidents. In the East there is much more in- 
dependence and variety ; there the Arab, the 
Turk, the Armenian, the Maronite, the Copt, the 
Jew, the Nubian, the Bedouin, the dervish, the 
priest, the official, the merchant, the mechanic, 
the barber, the dragoman, the donkey-boy, the 
runner, the singer, the serpent-charmer, the fruit- 
seller, the water-carrier, the slave, the beggar, — 
all appear in their distinct individuality and 
costume ; each consults his own taste or whim, 
and is never disturbed by the ever-changing 
fashions of Paris. 

What is the use of traveling in the East? 
queries some reader. Does it repay for all the 
time, the money, the fatigue, the vexation and 
annoyance inseparable from it? The ready 
answer is, the benefit of travel depends upon 
the disposition and preparation of the traveler. 
Such preparation is especially necessary in the 
East. Multitudes of travelers return as igno- 
rant and empty as Avhen they start ; while others, 



THE JUDGMENT OF SOLOMON. 
Then the king answered: " Give her the living child. She is the mother thereof. 



28 



THE BIBLE VERIFIED. 



from the study of books, may become as fa- 
miliar with foreign nations and countries as with 
their own. The more knowledge the traveler 
carries out with him, the more he will bring 
back. 

Substitute for Travel. — Fortunately, it is 
not necessary for the majority of readers to visit 
Bible lands in order to understand the Bible, 
any more than it is necessary for them to know 
Greek and Hebrew. Some of the best Biblical 
scholars and commentators never visited the 
Holy Land. Dean Howson prepared the geo- 
graphical sections which gave the great work, 
" : Life and Epistles of St. Paul," such a wide 
popularity, wholly from books. Even the founder 
of the science of comparative geography, Carl 
Hitter, never saw Palestine and the Sinaitic 
Peninsula, which he so fully and so accurately 
described. A proper study of the geography and 
history, the customs and people, the time and 
circumstances under which the events transpired 
that are recorded in the Scriptures, makes it al- 
most as real to the reader as seeing it for him- 
self by travels in the Holy Land. A thought- 
ful traveler fills his memory with a gallery of 
photographic pictures more valuable than books, 
and yet he reproduces those scenes in a series 
of views in books and maps, to make the scenes 
almost as vivid to the reader or student as they 
are to himself. Afterward, whenever he reads 
of the visits of Abraham, Joseph, and Jacob to 
Egypt, of the miracles of Moses, of the wander- 
ings of the Israelites, of Hebron, Bethlehem, 
Nazareth, the Dead Sea, the river Jordan, the 
lake of Gennesaret, Mt. Hermon, the cedars of 
Lebanon, Jerusalem, Bethany, Gethsemane, Cal- 
vary, Mt. Olivet, the places are familiar to him 
and the scenes rise up before his mental eye 
with a vividness which they never had before. 

The present ruinous condition of those coun- 
tries may diminish the poetry, but the impres- 
sion of the reality is only deepened by the view 
around us. Palestine has been termed, and not 
inaptly, " the fifth Gospel ; " its present condition 
is a comment on the truth of the whole. It is 
the framework in which the canonical Gospels 
are set. Perfect familiarity with the country 
and its history and customs is of more practi- 
cal value in Bible interpretation, to make it nat- 
ural and attractive, than a course of lectures 



from learned professors in Berlin or Oxford, valu- 
able as they may be. The best thing, of course, 
is to combine the most thorough theoretical 
study with personal observation on the spot; 
but this can be enjoyed by only a favored few, 
whose time and means will allow them such a 
privilege ; yet any reader can now enjoy the 
benefit of the travels and observations of those 
who have visited the place, by the outlay of 
a very small amount of either time or money, 
if he has the ambition and energy to use what 
others have prepared and written for his good. 
A sound and correct historical understanding 
of the Bible has gained much from the researches 
of scholarly travelers, and will gain still more 
in time to come. The Holy Scriptures have a 
human body, as well as a divine soul; they 
strike their roots deep in the soil from which 
they sprang, while their ideas soar to heaven ; 
they are thoroughly oriental, and yet wonder- 
fully adapted for all mankind and in all ages 
of the world. 

The Wants Met. — There can be no question 
but that the essential conditions spoken of in 
the preceding pages are chiefly met, more fully 
than anywhere else, in the set of Maps that are 
inserted in this work. This is a valuable ad- 
dition to a family work of this kind, something 
entirely new, no such feature being found in 
any other like publication. Careful attention is 
invited to the following points in regard to the 
maps : 

The necessity and satisfaction of a good map 
to an intelligent reader or student need not be 
argued. Since, in our own country, during our 
civil war, so many friends at home read the 
papers with map in hand, following the army 
in which some member of the household was 
fighting or falling, the people of this country have 
learned to appreciate the value of a map. Much 
more is this true in reading of countries far 
away, and of which we know so little. There is 
exciting interest, as well as vast importance, in 
the study of Bible history and geography — but 
only so with good helps. Without such helps it 
is dry, tedious and unsatisfactory. 

Accuracy and Newness. — Of Bible maps now 
on the market, nearly all are copies of antiquated 
publications, compiled before the Ordinance Sur- 
vey of Palestine and other Bible countries was 



THE BIBLE VERIFIED. 29 



made, and hence have not the advantage of the 
recent important discoveries and explorations. 
Hence, many of the geographical and historical 
discrepancies of the Bible, and so-called " Mis- 
takes of Moses." These Maps are all new j they 
are compiled from the latest and most reliable 
authorities, and take in all the essential facts 
of the latest researches. Each map in the series 
is the result of years of research by experienced 
engineers and Bible scholars. The engraving is 
first-class, done by a competent artist and under 
the supervision of the publisher, who has had 
thirty years of experience in the business. The 
coloring, or rather pain ting, is all done by hand, 
at large expense, which gives that sharp, posi- 
tive appearance peculiar only to painting. 

Special Features. — While there are some 
features of these maps that are possessed by 
others, it is but candor and justice to the pub- 
lisher, and to the public, to say that there are 
improvements and important advantages in them 
over all others. As they are the latest, they 
are also the best. One of these improvements 
is an Index of Places. To a person not fa- 
miliar with Bible geography, this is an advan- 
tage that can not be over-estimated, and to all 
•readers it is a great saving of time/ 

In reading- of what happened to Paul at Lystra, 
many would not know whether Lystra was in 
Palestine, Asia Minor, or Assyria ; but by taking 
up the map of Paul's Travels and glancing down 
the Index to L, it is seen that Lystra is found 
in square K — e, and in a moment the place is 
seen, and the connection between the events at 
Lystra and those at Derbe, Antioch and Iconium, 
as recorded in Acts, 14th chapter, are plain and 
full of intense interest. And so of many other 
places. The reader has not to search a large 
map over to find a place and then perhaps fail ; 
but has all the advantage of the great amount 
of time and care it required to prepare the 
Index. 

Another special advantage is in the classifi- 
cation of names and places on the Index, so 
that the reader can find all the mountains, or 
rivers, or cities, etc., in the list under that head. 

But a feature that was the fruit of much care- 
ful effort, and one that will be much appre- 
ciated, is the pronunciation of every word on 
all the maps (excepting the Arabic names on 



that of Modern Palestine) according to the latest 
and best authorities. With the syllables divided 
and accents marked as they are, any one can 
easily pronounce those "dreadful" Bible names, 
and soon become familiar with them. Uniform 
and correct Bible pronunciation among divines, 
teachers and students of the Bible is something 
greatly to be wished, and it is believed that this 
work will contribute much toward that end. 

Another feature that will prove of great value is 
that of indicating by concentric circles the dis- 
tances of all Bible places, and modern geograph- 
ical places also, from the selected center. On one 
map the center is Jerusalem ; on another the dis- 
tances are measured from the great commercial 
metropolis of our own country, New York. It 
is a great satisfaction in reading to know just 
the distance Jerusalem is from Rome, or from 
Babylon, or how far any of these places is from 
New York. To ascertain any of these the reader 
does not have to stop and find a rule, or some- 
thing else, to measure the scale of miles, but has 
only to count the circles from the center to that 
place, and he knows it all. 

The Engraved Journeys on the several maps, 
with the names and numbers of the stations or 
stopping places, will prove a great satisfaction, 
not only to younger students, but to advanced 
ones as well. To trace these journeys will give 
young persons an unfailing source of pleasure, 
and awaken a new relish for the study of the 
Scriptures. 

For General Use. — These maps, for every- 
day reference in general secular reading, are 
worth far more than their cost in their educative 
influence in a family, being convenient, plain, 
and attractive. With a set of these in hand a 
child can get an intelligent idea of what he 
reads, especially of foreign news. 

The Expense. — It is little expense 10 repro- 
duce in smaller form a copy of some antiquated 
map, and such copies may be sold cheap. They 
cost little and are worth little. But these Maps 
are new in every particular. A great amount of 
time and labor and large expenditure of money 
have been necessary to compile, engrave and 
publish a work adapted to the present wants of 
the Bible reader, the family circle and Sabbath 
School worker, in this age of advanced thought 
and correct information. 



30 THE BIBLE 

Such a work is produced in this series of maps, 
and yet they are sold at a price no higher than 
many of those inferior articles of not one-tenth 
the cost or value of these. A set of wall maps, 
covering the territory and advantages of this set 
of Maps, would cost at least one hundred dollars, 
besides being very inconvenient to use. 

The Maps Separately. — The reader's atten- 
tion is called to the peculiar character and ad- 
vantages of each map : — 

no. 1. — scripture world on mercator 
projection. 

The two peculiar advantages of this map are 
to show, first, the relative position of any place 
in the Scripture world to our own country ; and, 
secondly, the distance of any given point from 
New York. The former is seen at a glance, with 
its latitude and longitude. The distance is cal- 
culated almost as quickly, as concentric circles 
are drawn, each representing one hundred miles, 
and these are marked every four hundred miles, 
so that the reader does not need to count the 
circles even, except those between the circles that 
have the number of miles from the center marked 
upon them. As an instance, every one will be 
interested in knowing the distance of Jerusalem 
from New York. A glance at the map shows 
that Jerusalem is very near to the circle midway 
between that marked "5600 M. from N. Y." 
and that marked "6000M. from N. Y.," which 
shows that it is only a few miles over five thou- 
sand eight hundred (5,800) miles from the 
metropolis of our country. As to its relative 
position, the map shows it to be eight degrees 
of latitude, near five hundred miles, south of 
New York. Babylon, it will be observed, is 
about four hundred and twenty-five miles from 
Jerusalem, and directly east, as it falls on the 
same parallel of latitude. Rome falls exactly 
four thousand "seven hundred miles from New 
York, and but two degrees farther north. St. 
Petersburg, in Russia, and Suez, in Egypt, fall 
on the same circle, and are hence the same dis- 
tance from New York. London, England, is 
found to be four thousand one hundred miles, 
and a trifle over, from New York. In like man- 
ner the uses of this map may be multiplied an 
hundred-fold. 



VERIFIED. 

NO. 2.— SCRIPTURE WORLD, GIVING DISTANCES 
. FROM JERUSALEM. 

Much that is said of No. 1 is true also of No. 2. 
If No. 1 is so valuable for general reading, No. 2 
is indispensable for intelligent and satisfactory 
Scripture study. All Scripture history centers 
in Jerusalem, the metropolis of the Christian 
world. It was recognized as the world's religious 
capital from the time of David to that of 
" David's greater Son ; '' and " Beginning at Jeru- 
salem " was the order of work under the gospel 
dispensation. A circle of less than fifty miles 
radius will cover all the territory traveled by 
Christ on earth, excluding the flight into Egypt 
when he was an infant. The mission of the 
apostles was much wider. Paul crossed the 
Rubicon of the world, and carried the Christian 
banner over not only Palestine and Syria, but 
over all Asia Minor and the Islands of the Egean 
Sea; and not stopping there he sailed over the 
boundaries of continents and went as far west as 
Greece and Rome. 

How far must Paul go from Jerusalem in order 
to "appeal unto Caesar"? Look at the map; it 
quickly and accurately tells ; 1,450 miles in an 
air line. How many miles he zigzagged about 
the coast of the Mediterranean, or how many 
while " driven up and clown in Adria," no one 
can tell. How far away was that " cloak " which 
Paul left at Troas, and which he wrote to Timo- 
thy to bring to Rome to cover the shivering form 
of the prisoner, " Paul, the aged," as he lingered 
in Nero's prison ? Timothy carried it and the 
"books" and "parchments" over 700 miles I 

Rameses, the starting point of the exodus of 
Israel, was by our map exactly 200 miles from 
the capital of the promised land. The distances 
which the Jews were carried in the captivities, 
the journeyings of Abraham, the location of Mt. 
Ararat, where the ark rested and where Noah 
disembarked to begin anew in the world. These 
and all other questions of Bible history are in- 
vested with a new interest and profit when 
studied with the aid of such a map. 

NO. 3. — OLD TESTAMENT PALESTINE. 

The country is there represented as it was in 
the history recorded of that time. The allotments 
of the tribes of Israel, the surrounding nations 



SAMUEL ANOINTING SAUL. 
: Samuel took a vial of oil, and poured it on his head. 



32 THE BIBLE 

with which they so often warred, the cities as 
they then stood and were visited hy patriarch, 
king and prophet ; the cities of Refuge, both east 
and west of Jordan ; cities of various classes here 
marked by different characters; Scripture refer- 
ence to important events of Bible history, and 
dates of battles fought at these points in later 
times, make this map invaluable to the reader 
of the Old Testament, who desires to be thoroughly 
furnished in his work. These places stand as 
God's monuments and historical arguments in 
this first volume of His Revelation to man. 

NO. 4. — PALESTINE IN NEW TESTAMENT TIMES. 

It is no less satisfactory and instructive to see 
the Holy Land as it was in the days when Jesus 
and his disciples and apostles trod its shores. 
The Tribes had ceased to hold their allotted 
parts ; the captivities and captures of this land, 
a land the prize of all nations, had changed the 
political divisions of the country, and our map 
shows it as it was under Roman rule, with the 
four important divisions of Judea, Samaria, Gal- 
ilee and Perea made prominent. 

Another feature of this map that will give 
much pleasure and profit is the Journeys of 
Jesus, as here engraved, with the several routes 
numbered and the direction of travel indicated 
by darts, with a list of places visited by the 
Saviour, and a reference to the place in Scripture 
where the record of the fact may be found. To 
follow up the several journeys, with Bible and 
this map and index in hand, would give a most 
pleasing chronological outline of the life of Christ 
on earth. To mark out and engrave these jour- 
neys of Jesus and prepare the Scripture references, 
cost much time and labor, and both young and 
old will be delighted with it, and profited by it. 

NO. 5. — LANDS OF THE EXODUS. 

The most interesting portion of Old Testament 
history, undoubtedly, is that connected with the 
sojourn of Israel in Egypt, their deliverance from 
its bondage, their journey to Canaan, and final 
possession of the promised land. When the 
typical meaning of all this, is considered, the 
wanderings and trials of this world, the final de- 
liverance from its sins and sufferings, and the 
entrance into the land of rest, wherein is the 
" New Jerusalem," the interest greatly increases 



VERIFIED. 

in the literal history. Every step of the way is 
a marvel and a miracle, and we want to see it all. 

What a wonderful journey ! From Egypt, the 
granary of the world, their asylum in famine, 
the land of the Pyramids, the Pharaohs, and the 
Ptolemies ; the notable passage of the Red Sea ; 
down the coast of the Gulf of Suez ; the long halt 
at Sinai, where, amid thunderings and lightnings 
terrible, God gave His law to man ; by the foun- 
tains which were opened in the desert for their 
refreshment ; where bread fell from heaven to 
feed them when they were famishing, and meat 
came to them on feathery wing; where fiery ser- 
pents destroyed them when they disobeyed; 
where foes met them and were defeated ; where 
the spies were sent out and returned with the 
grapes of Eschol ; the sad turning back when on 
the very borders of the promised land, and the 
thirty-eight years of wandering again ; the final 
joyful journeying Canaanward, from the Gulf 
of Akaba ; the perilous passage through Edom 
and Moab; the halting at Nebo, while Moses 
should " view the landscape o'er " and die ; the 
crossing of the Jordan ; the place where the ark 
rested in Canaan, and where shouts went up 
when they had safely passed the miraculous 
water-gates, as they did at both ends of their 
journey ; — every place has wonderful associations 
and lessons, and we must trace them at every step. 

The Route of the Israelites, with every 
station named and numbered, and the direction 
of travel shown by darts, with a list of the sta- 
tions, is a feature of this map that is pointed to 
with pride as a very useful acquisition to Bible- 
learning. It was made the subject of study and 
careful research for a full year by an experienced 
Bible scholar, when the International Sunday 
School Lessons covered this portion of Bible his- 
tory, has been revised and improved by him up 
to the present date, with all the latest observations 
of travelers to assist him, and it is believed to be 
as correct as it can be made. With this map be- 
fore the Bible reader, the wilderness of Zin is 
made to bud and blossom like the rose. 

no. 6.— countries of the exile. 

If the history of the Exodus and possession of 
the promised land was full of interest, that of 
the Exile and return are scarcely less so. As 
this country has been, until recently, but little 



THE BIBLE VERIFIED. 



33 



explored, a Bible map of it is comparatively a 
new thing. Since the recent travels and explo- 
rations of eminent men, especially of Rev. Dr. 
Newman, of Washington, D. C„ who traveled a 
thousand miles on horseback through this coun- 
try, and gave the world his intelligent and in- 
teresting observations among the "Thrones and 
Palaces of Nineveh and Babylon," this section 
of the Bible lands has become of the same intense 
interest as other portions. Such histories possess 
more thrilling interest than any "Arabian Nights 
Entertainment," and Persia and Assyria will for 
some time be the scene of fresh biblical interest, 
and such a map as this better appreciated, as the 
history of Daniel and the captives, of Nebuchad- 
nezzar and Xerxes, is studied more and more. 

The location of the Garden of Eden, man's 
primeval home, is fixed according to the most 
reliable authorities. The relative position and 
distances of the palace of Shushan, the scene of 
the touching events in the life of beautiful Queen 
Esther; Nineveh and Babylon, those marvels of 
history, the distance and direction of the cap- 
tives on their going out and return, are some 
of the things which render this map of such 
great value. 

On this map are also those striking and in- 
structive illustrations of the Mountains of the 
Bible, giving a draft, or picture, of the moun- 
tains, with the actual height of each, and their 
comparative height with each other. By this it 
is seen that Mt. Ararat mounts up over 7,000 
feet above all the sacred mountains, while Car- 
mel is the lowest of all but one. 

The other illustration is the actual and the 
comparative length of the Rivers of the Bible, 
from Kidron, the shortest, to the majestic "river 
of Egypt," still the puzzle of the traveler, the 
marvel of the world. The illustration also shows 
the waters into which all Bible rivers empty. 
The sacred Jordan, with its serpentine course, 
stands fourth in the order of length, though 
second to none in the interest that gathers about 
its name. These illustrations are far more in- 
teresting to the young than a table of dry fig- 
ures of distances and heights. 

NO. 9. — JERUSALEM. 

The sacred city, revered alike by Christian, 
Mohammedan and Jew, is here correctly and 



neatly engraved, with walls and streets marked, 
and the quarters of the different sects distin- 
guished, and with every prominent place in the 
city named or numbered, so that it may be re- 
ferred to in the list. To visit this holy city, to 
feel the inspiration of saying, "Our feet shall 
stand within thy gates, Jerusalem," is the 
acme of interest felt by travelers in the East 
to-day. Many can never enjoy this privilege, 
and must substitute for it the study of a map 
and histories which represent it as it is. 

Few things at the world-renowned Chautauqua 
Assembly attract so much attention as the lit- 
eral representation of the holy land by the Park 
of Palestine, where mountains are marked by 
mounds, seas and rivers shaped into proper pro- 
portions and filled with water, cities made of 
marble blocks in the proper places, and every- 
thing so real, though on a scale of an acre to 
one hundred miles. But the long lingering of 
the multitudes in the Park is before the city 
of Jerusalem, built a facsimile of the holy city 
as it stands in Palestine to-day, with elevations 
and depressions, walls and streets, minarets and 
towers, mosks, etc., etc., all true to life. 

The draft of this map is after that model, 
with criticisms and corrections made by one who 
has several times visited Chautauqua and be- 
come familiar with all the wonders there. With 
this map and the accompanying Index and Ex- 
planations, one can soon become as familiar with 
Jerusalem as with the city in which he lives. 
The Haram esh-Sherif, the Noble Sanctuary, en- 
closes the site of the ancient Temple, and the 
Mosk of Omar covers the mystery of mysteries, 
the sacred rock. The Church of the Holy Sepul- 
chre covers that tenderest spot of earth, " the 
place called Calvary," where Jesus was crucified. 
The wailing place of the Jews, and almost every 
place of interest, is here pointed out. 

NO. 10. — ENVIRONS OF JERUSALEM. 

After seeing the city, one wants to take a view 
of its surroundings. " Mountains are round about 
Jerusalem." It is built on mountains. From 
its elevation the view is grand. The best view 
of the city is from Mt. Olivet, on the east. 

Our map shows the celebrated Valley of Je- 
hoshaphat, with the " sweet-flowing Kidron ; " the 
sacred Mount of Olives and Garden of Geth- 



34 THE BIBLE 

semane, the favorite retreat of Jesus for rest and 
prayer ; Bethany, where, in the home of Mary, 
Martha and Lazarus, the Master found a loving 
welcome and more than repaid the hospitality 
with his heavenly benedictions, — the spot where 
last his feet touched earth as he took his heaven- 
ward flight. There are objects of interest in 
every direction. The Water Works of Solomon 
are shown, standing after the lapse of twenty- 
nine centuries ; so, also, castles, towers, churches, 
springs, pools, tombs, ruins and roads in every 
direction from the city, — the way the Saviour 
went to Bethlehem, to Jericho, to Emmaus, to 
Egypt, or to Nazareth in Galilee. The interest 
in the environs of Jerusalem is equal to that of 
the places within its walls and gates. 

NO. 11. — MODERN PALESTINE. 

There is more interest in this map than ap- 
pears upon the first view. After studying the 
Holy Land as it was in the days of the Old Tes- 
tament, then as it was in the time of Christ, and 
seeing the holy city and its wonderful surround- 
ings, a strong desire arises to see the country as 
it is to-day, under Turkish rule, and even to 
know, if we can not pronounce, the present 
names of the places named in the Sacred Records. 
Many of the Bible names can never be changed. 
Jerusalem is called by the Turks El Kuds, " The 
Holy," but it is called by the world Jerusalem, 
and will be to the end of time. Yet, for intelli- 
gent reading of the history and travels of to-day, 
there must be some knowledge of the present 
names of places in Palestine. The traveler writes 
or speaks of visiting Arnicas, and the pleasing as- 
sociations of the place, and unless we know that 
he means Emmaus, we lose the pleasure and 
profit of his observations. So of Bah Lut, the 
Dead Sea. The Term Wady is used very often 
with travelers and explorers, but their ideas are 
unintelligible until we know that it means a 
dried-up water-course. So of Tell, a hill, and 
Nahr, a river, and many others. To make plain 
and practical this map, which looks like one of 
some foreign language, not only the ever-useful 
Index is given, as in all the maps, but there is 
added to this a glossary of Arabic names, and 
often a glance at that will give the meaning of 
the word, and the spot of its location, and all the 
old ideas will spring up that cluster round the 



VERIFIED. 

Bible name, and the thought will be the fresher 
from having been concealed, and from the small 
effort made to reveal its meaning, on the same 
principle that children always enjoy the old 
game of " hide and seek." 

Palestine is a land of ruins, and a prominent 
feature of this map is that it shows the Ruins, 
Churches and Convents — in short, the land as it 
now exists. Towns are represented by a certain 
character, ruins by another, convents by a picture 
of a house, and churches by the same with a 
cross upon it. The well of Jacob is found upon 
the map, because the well dug by the patriarch 
more than 3,600 years ago, is still there ! 

No matter who may possess this land, or what 
names may be given to its places, the interest in 
it will be the same until it is again possessed and 
beautified by the people of God, which will be 
done, but by no one — neither Jew, Mohammedan 
nor Pagan — who does not recognize Jehovah as 
God, or receive as the Saviour, Jesus, whom He 
hath sent. 

NO. 12. — TRAVELS OP ST. PAUL. 

Enough has been said on the other maps to 
show the great value of this. If the others are 
very important and interesting, this is indispen- 
sable. The amount of information that is here 
thrown into one map is really marvelous. Full 
and complete as it is in detail, the Index makes 
it as plain as A, B, C. Extending from Mt. 
Ararat to Rome in one direction and from the 
Danube to Cairo in the other, it is quite a com- 
plete Bible map of itself, and yet covers no more 
territory than is required by its title. Few per- 
sons, having tested it, will be willing to part with 
it at any price. 

Paul's Conversion. — As Paul was "not a whit 
behind the very chiefest apostles," so his life 
looms up in grand proportions, and his labors 
and teachings are second only to those of the 
Master himself. Between Jerusalem and Damas* 
cus, on a certain day, a light from heaven, brighter 
than the sun at noonday, fell upon the vision of 
St. Paul, and afterwards the scales fell from his 
eyes. A new light also dawned upon the world 
that day, for wherever Paul traveled, though 
sometimes his footsteps were marked with blood, 
yet they opened a pathway for the fallen sons of 
men to follow. After his active ministry began, 




CHURCH OF THE HOLY SEPULCHRE, JERUSALEM. 



^° THE BIBLE 

Antioch in Syria was the point of departure, 
when he turned away from the Jews to preach 
the gospel to the Gentiles. 

The engraved Routes of Travel on Paul's 
missionary tours is a very valuable feature of 
this map. The several journeys are engraved 
and numbered so as to be easily traced, the 
Scripture reference to the fact is recorded, and a 
full list of the stopping places on each journey 
given in the Index. The value would be doubled 
of reading the life and labors of St. Paul in the 
New Testament, or as given in the pages of 
this book, with such a map as this in hand. 
No one can arise from its perusal without being 
impressed with the intense interest that attaches 
to the proper reading of the Scriptures, and the 
strong proof of their inspiration in the literal 
fidelity of their historical statements. 

If these Maps do not advance these two ends, 
these worthy purposes, it is difficult to see how 
learning and labor can be used to advantage. 

NO. 13. — RELIGIONS OF THE WORLD. 

This is a chart found on No. 1, and fills to ex- 
cellent advantage a vacant corner on that map. 
It is a map of the two hemispheres, on Mercator's 
projection, showing the location and relative 
strength of Paganism, Mohammedanism, and the 
various branches of the Christian religion — the 
Greek and Roman churches, and Protestantism. 

As long as " the dark places of the earth are 
full of the habitations of cruelty," there will be 
an open field for Christian workers. This map 
well represents the fields, and those who are oc- 
cupying them. This is an excellent missionary 
map, and, enlarged upon a black-board, would 
afford an impressive illustration for a missionary 
lecture or sermon. This map, unlike the others, 
will necessarily be liable to change as the gospel 
spreads, for the dark portions will brighten up 
and the shadows grow less under the enlighten- 
ing influence of the Sun of Righteousness, until 



: VERIFIED. 

all the nations come under His sway and under 
the Reign of Grace. 

Having thus carefully and at great expense 
prepared the help to Bible reading and study 
these maps afford, resting the verification of the 
Bible confidently on its own correct interpreta- 
tion, let us ponder on this estimate of the Book 
of books, the words of one of the most pro- 
found scholars America ever produced, one who 
read many books in many languages, the best 
fruits of minds of genius in all ages. Said John 
Quincy Adams in his letters to his son : " Let us, 
then, search the Scriptures; and, in order to pur- 
sue our inquiries with methodical order, let us 
consider the various sources of information that 
we may draw from in this study. The Bible 
contains the revelation of the will of God. It 
contains the history of the creation of the world 
and of mankind ; and afterward the history of 
one peculiar nation, certainly the most extraordi- 
nary nation that has ever appeared on the earth. 
It contains a system of religion and of morality, 
which we may examine on its own merits, inde- 
pendent of the sanction it receives from being 
the word of God, and it contains a numerous col- 
lection of books, written at different ages of the 
world, by different authors, which we may sur- 
vey as curious monuments of antiquity, and as 
literary compositions. In what light soever we 
regard it, whether with reference to revelation, 
to literature, to history or to morality, It is an 
invaluable and inexhaustible mine of knowledge 
and virtue. * * * For pathos of narrative, 
for the selection of incidents that go directly to 
the heart, for the picturesque of character and 
manner; the selection of circumstances that 
mark the individuality of persons; for copious- 
ness, grandeur and sublimity of imagery, for un- 
answerable cogency and closeness of reasoning, 
and for irresistible force of persuasion, no book 
in the world deserves to be so unceasingly 
studied and so profoundly meditated upon as the 
Bible."— Rev. T. N. BarkduU. 



No. 2 -Scripture World. 



DIVISIONS. 

AL BA'NI A K-b 

A RA'BI A J-f 

AR ME'NIA J-c 

AR ME'NI A MI'NOR I-c 

AUS'TRI A P-a 

BAB Y LO'NI A K-e 

BI THYN'I A G-b 

CA'NAAN H-d 

CAP PA DO'CI A H-c 

CA'RI A G-c 

CARTHAGE B-c 

CHAL DE'A (kal) .' J-d 

CI LIC'I A (lis) H-c 

COL'CHIS J— b 

COR'SI CA B-b 

CRI ME' A H-a 

E'GYPT G-e 

E THI O'PI A H-g 

FRANCE A-a 

GA LA'TIA H-c 

GREECE E-c 

I BE'RI A K-b 

IL LYR'I CUM D-b 

IT'A LY C-b 

LIB'YA E-e 

LY CA O'NI A H-c 

LYC'I A G-c 

LYD'I A C-c 

MAC E DO'NI A (mas) E-b 

ME'DI A L-d 

MES PO TA'MI A J-d 

MOE'SI A E-b 

MYS'I A F-c 

PA'DAN A'RAM J-d 

PAR'THI A L-d 

PAPH LA GO'NI A H-b 

PER'SIA L-d 

PHE NIC'I A H-d 

PHRYG'I A '(fry) G-c 

PI SID'I A G-c 

PON'TUS I— b 

SAR DIN'I A B-b 

SAR MAT I A (she-a) J— a 

SCYTH'I A M-b 

SHI'NAR J-d 

SIC'I LY (sis) C-c 

SU SI AN' A K-d 

SYR'I A I-d 

THRACE F-b 



MOUNTAINS. 

AP'EN NINES C-b 

AR'A RAT K-c 

BAL KAN' E-b 

CAU'CA SUS J-b 

CAR' MEL H-d 

HER'MON I-d 

HOR H-e 

HO'REB H-e 

LEB'A NON I-d 

SER'BAL H-e 

SI'NAI H-e 

TAU'RUS I-c 

VE SU'VI US C— b 

SEAS. 

A DRI ATTC C-b 

BLACK H-b 

CAS'PI AN..'. L-b 

E GE'AN (je) F-c 

I O'NI AN D-c 

PER'SIAN (gulf) L-e 

ISLANDS. 

CO'OS F-c 

COR'SI CA B-b 

CRETE F-d 

CY'PRUS H-d 

LES'BOS F-c 

MALTA C-d 

PAT'MOS F-c 

RHODES F-c 

SA'MOS F-c 

SAR DINT A B-b 

SIC'I LY (sis) C-c 

RIVERS. 

A RAX'ES K— c 

CHE'BAR (lee) J— d 

DAN'UBE E— b 

EU PHRATES J— d 

PO B— a 

TT'BER C-b 

TI'GRIS J— c 

TOWNS. 

AB A'VA J— d 

AB'DE RA F— b 

A BY'DOS F— b 

AD'RI AN O'PLE F— b 



A E'NOS ....F — b 

AG RI GENTUM C— b 

AL EX AN'DRI A G— e 

AM' A THUS H— d 

AM BRA'CI A E -c 

AM PHIP'O LIS E— b 

AM! SUS I— b 

AN H— b 

AN CO'NA.... C— b 

AN CY'RA H— c 

AN'TI OCIT (Syria)... '. I— c 

ANTI OCH (Pisidia) G— c 

A POL LO'NI A F— b 

AP POL LO'NI A D— b 

AP'PI I FO'RUM C— b 

AR AB KIR' I— c 

AS'CU LUM C— b 

AS'SOS F— c 

ATHENS E— c 

AT TA'LIA G— c 

AX I OP'O LIS ...G— a 

BAB'Y LON K— d 

BE'ER SHE'BA H— e 

BE RE'A E— b 

BER E'A I— c 

BE RYTUS H— d 

BRAN DU'SI UM D— b 

BROO'SA G— e 

BOS'NA SE'RA I D— b 

CAI'RO (hi) G— e 

CAL'NEH K— d 

CAL'Y DON E— c 

CAP'U A C— b 

CARTHAGE B— c 

CHAL'CE DON (kal) G— b 

CHAL'CIS I— d 

CITT UM H— d 

CNI'DUS (ni) F— c 

CO LOS'SE G— c 

CON STAN TI NOTLE....G— b 

CORTNTH E— c 

CON SENTIA D— c 

CROTO D— c 

CY DO'NI A E— d 

CY R E'NE E— d 

CY TO'RUS H— b 

DA MAS'CUS I— d 

DAN H— d 

DAR'NTS E— d 

DER'BE H— c 

DO DON A E— c 




Giving 

DISTANCES from JERUSALEM 
ittHARDEST^PirblislieiaiKlProprietor 

OHCAG0 5 U.LINOIS ancLTQLEDO, OHIO 
Revised WRev.XN.BARKDULL 

IB86. 




STATUTE MILES 



20 



24? 



2S 



Entered according to Act of Congress, in the Year 1366. by H.H.HATTOE 'jc 




a I ToIedo.Ohio . in the Office of the Librarian of Congress, Washington. 



NO. 2. — SCRIPTURE WORLD. — CONTINUED. 



DO RA LuE'UM G-c 

EC BAT' A NA K-c 

EC BAT' A NA L-d 

E DES'SA 1-c 

EL'LIS E-c 

EPH'E SUS D-b 

EP I DAU'RUS D-b 

E'THAM H-e 

E'ZI ON GE'BER H-e 

FAIR HA'VENS (harbor).. P-d 

GA'ZA H-e 

GAN'GRA H-b 

GAR'DI UM G-b 

GE'LA C-c 

GNOS'SUS (nos) F-d 

GO'SA B-b 

GY ZI'EU F-b 

HAD'RI A C-b 

HA'LAH K-d 

HAM A DAN'.. L-d 

HA'MATH I-d 

HA'NAH J-d 

HA'RAN I— c 

HE'BRON H-e 

HE LI OP'O LIS I-d 

HER A CLE' A D-b 

HER A CLE'A G-b 

I CO'NI UM H-c 

IS'SUS I— c 

JE RU'SA LEM H-e 

JOP'PA H-d 

KAI SAR EE'VEH H-c 

KHAR'POOL ..; I-c 

KO'NESH BAR'NED H-e 

LA DI CE'A G-c 

LA RIS'SA E-c 

LA SE'A F-d 

LA'US D— c 

LOC'RI D-c 

LYS'TRA H-c 

MA'RAH H-e 

MA'RASH I-c 

MEG' A RA E-c 



MEG AL AP'O LIS E-c 

MES SE'NE E-c 

MEL I TE'NE I— c 

MEM'PHIS G-e 

MES SI'NA (see'na) C-c 

MI LE'TUS F-c 

MIN TU VA'E C-b 

MIT Y LE'NE F-c 

MY LAS'SA F-c 

MY'RA G-c 

NA IS'SUS E-b 

NA'PLES C-b 

NA RO'NA D-b 

NE AP'O LIS F-b 

NI CA E'A G-b 

NI CO ME'DI A G-b 

NI COP'O LIS F-b 

NIN'E VEH J-c 

NOPH: G-e 

PAL ER'MO C-c 

PATHOS H-d 

PAT'E RA G-c 

PER'GA G-c 

PER'GA MOS F-c 

PE RIN'THUS F-b 

PES'SI MUS H-c 

PET'RA H-e 

PHE NI'CE (fe-ny'se) E-d 

PHIL A DELTHI A G-c 

PHIL IP'PI F-b 

PHIL IP OP'O LIS F-b 

PO LE MO'NI UM I-b 

PRA E TO'NI UM F-e 

PU TE'O LI (tee'o-lee) C-b 

RA ME'SES H-c 

RHE'GI UM ..C-c 

RHODES G-c 

ROME C-b 

RUST CHUK' (roost-chook'). F-b 

SA MA'KO E— b 

SA MA'RIA H-d 

SAL' A MIS H-d 

SAR'DIS G-c 



SCAR DO'NA C— b 

SCO'DRA D— b 

SCU'PI E— b 

SE BAS'TE I— c 

SE LEN'CI A H— c 

SE LI'NUS C— c 

SES'A MUS H— b 

SHUM'LA (shoom'la) F— b 

SHU'SHAN ,....K— e 

SI'DE G— c 

SI'DON H— d 

SIL IS'TRI A F— a 

SIN H— e 

SIN'OPE H— b 

SMYR'NA F— c 

SO PHI'A E— b 

SPAR'TA E— c 

SU EZ' H-e 

SY E'NE H— f 

SYN NO'DA G— c 

SYR' A CUSE C— c 

TAD'MOR I— d 

TA REN'TUM D— b 

TAR'SUS H— c 

TEM'PE E— c 

THE BA'E E— c 

THEBES H— f 

THREE TAVERNS C— b 

THES SA LO NI'CA E— b 

TIR NO'VA F— b 

TO CAT' (to kat') I— b 

TO MI' (mee) G— b 

TRA PE'ZUS I— b 

TRIP'O LI (lee) H— d 

TRO'AS F— c 

TY A'NA H— c 

TYRE H-d 

UR I— c 

VAR'NA F— b 

VE NU'SIA D— b 

WID IN' E— a 

YOZ GAT' (gat) H— c 

ZO'AN G— e 



Religions of the World in all Ages. 



Religion is one of the eternal facts of hu- 
manity. Hunger and thirst are not more close- 
ly related to the physical nature than is the 
sentiment of religion to man's spiritual consti- 
tution. It is difficult to give an exact defini- 
tion of the word religion. It would be equally 
difficult to define Beauty ; but its existence is 
none the less certain. Religion is that feeling 
of the human mind which arises from the con- 
templation of the wonders and harmonies of 
the universe. It led David the Psalmist to ex- 
claim : "The heavens declare the glory of God ; 
and the firmament showeth his handiwork." It 
is that irrepressible longing of the heart that 
reaches out after those who have — through the 
gate of death — passed beyond mortal vision. It 
is that adoration which arises spontaneously to- 
ward the author of all things. In heathen lands 
it is superstition and gross fear, excited by the 
various, phenomena of earth and sky, as the 
earthquake and the lightning, storms and eclip- 
ses. As in enlightened countries astrology has 
become astronomy, and alchemy chemistry, so 
superstition has evolved into religion. It has 
been flippantly said that we have religions be- 
cause we first had priests. But this is as far 
from the truth as it would be to say that we 
have a science of medicine, or a science of 
law because there were^ first doctors and law- 
yers. The ills that flesh is heir to made med- 
icines and physicians a necessity ; and the re- 
lations of men to each other, and the necessi- 
ties which gave rise to rules of conduct, made 
laws and lawyers indispensable. And man's 
eternal questionings, from age to age, concern- 
ing the whence and the whither of the soul, 
and its highest well-being for time and for eter- 
nity, has created religion, and religious teach- 
ers. 

But as the sentiment of religion was awak- 
ened in the human mind in the earliest periods 
of its development, it is not strange that many 
errors were associated with its existence. 



That there is a superhuman power has been a 
general belief of mankind; but the conceptions 
which the different peoples of the globe have 
formed of the Infinite, have partaken largely of 
the character of the people who originated them. 
It is written that God made man in His im- 
age. But mankind have often made God after 
their image. But' it should ever be borne in 
mind that the early struggles of mankind to 
form some image, to originate some conception 
of the Infinite, have contributed greatly to en- 
large and invigorate their mental powers, and 
render possible that grander thinking which 
came in later ages of the world. The Christian 
religion could not have been planted in the 
world until the soil of humanity was prepared 
for it. The most valuable harvest cannot be 
produced on wild and uncultivated soil. Hence 
Christ appeared in the fullness of time. But 
before his advent, all over the globe, the senti- 
ment of religion had found expression, which 
varied according to the circumstances attending 
its awakening and development. Among the 
fierce and warlike races, God was conceived of 
as a mighty king subduing the nations of the 
earth to his will and pleasure. Among milder 
races he approached the character of a father. 
Paul informs us that there were some among 
the gentile nations of the earth who, though they 
had no knowledge of the divine law, were still 
able to live according to the precepts of the 
law, having no other guide than that inner 
nature upon which, as the great apostle to the 
gentiles tells us, the law is written as by the 
finger of God. 

The aim of Bishop Butler in his great work 
in defense of Christianity, The Analogy of Natu- 
ral and Revealed Religion, is to show that the 
truths of the Christian religion, so far from 
being opposed to reason, are in perfect harmony 
with it. He shows that the idea of a God, of 
immortality, of punishment of sin, are the nat- 
ural products of the human understanding. He 



42 



RELIGIONS OF THE WORLD IN ALL AGES. 



says that a father would not leave his children 
without that instruction which is necessary to 
their temporal and eternal welfare, hence the 
need of a revelation. And after pointing out 
the harmony between the deductions of the most 
enlightened reason and the doctrines of religion, 
he declares that the truths of revelation are hut 
the republication of the truths of natural re- 
ligion. We ought not to be surprised, therefore, 
when we come to look into the different religions 
that have prevailed among mankind, to find 
there is so much of truth in them, so much of 
moral beauty. 

When Paul went to Athens he saw there an 
altar with this inscription : " To the unknown 
God." And he said to the Athenians, in his 
celebrated discourse on Mars Hill, "whom ye 
ignorantly worship, him declare I unto you."' 
He did not come to them with another God. 
He perceived that they already acknowledged 
The Highest. They had many gods. But there 
still remained with them the feeling that there 
was a power infinitely above the gods made of 
gold and silver and precious stones graven by 
art and man's device. This unseen and infinite 
power Paul proclaimed to them ; not as a new 
thought or doctrine, but as a thought that, right- 
ly contemplated, should drive out all other gods 
from their thoughts, and make them followers 
of the one true and living God. 

The fact that the Jewish nation was sub- 
jected to a peculiar discipline, and that Juda- 
ism is more directly connected with Christianity 
than any other of the religions that preceded 
the advent of Christ, has led to the very erro- 
neous supposition that all other nations were left 
in utter darkness. Such an inference is an im- 
putation on the divine goodness, and moreover, 
a most absolute contradiction to the well-knowm 
facts of history. For the moral law, as the 
scriptures assert, is engraved on the fleshly tab- 
lets of the human heart. It is true that among 
the lower and undeveloped races of men this 
inscription is overlaid with ignorance and pas- 
sion, waiting to be revealed in after ages. And 
in nations where it was once recognized it was 
often blotted out by pride, wealth, love of con- 
quest, luxury and other passions. But even in 
the most corrupt times, there were always a 
few sages and moralists, who proclaimed to the 



world those grand ethical truths which are the 
common possession of all the great religions of 
the world. 

Among these is Confucius. He was born 551 
before Christ. His influence through his writ- 
ings, on so many millions of human beings, is 
greater than that of any man who ever, lived, 
excepting the writers of the Bible. Many beau- 
tiful and noble things are related concerning 
the character of Confucius, of his courage in the 
midst of danger, of his humility in the highest 
position of honor. His writings and life have 
given the law to Chinese thought. He is the 
patron saint of the great empire. His doctrine 
is the state religion of the nation. His books 
are published every year by societies formed for 
that purpose, who distribute them gratuitously. 
The number of temples erected to his memory 
are very great ; one of them occupies ten acres of 
land. The following are some of his sayings : 
"Without virtue both riches and honor seem to 
me like the passing cloud." He was humble. 
He said : " I cannot bear to hear myself called 
equal to the sages and the good. All that can 
be said of me is, that I study with delight the 
conduct of the sages, and instruct men without 
weariness therein." "The good man is serene," 
said he, "the bad always in fear." "I daily ex- 
amine myself in a three-fold manner : in my 
transactions with men, if I am upright; in in- 
tercourse with friends, if I am faithful; and 
whether I illustrate the teachings of my master 
in my conduct." The great principles which 
he taught were chiefly based on family affection 
and duty. He taught kings that they were to 
treat their subjects as children; subjects to re- 
spect the kings as parents. 

Another of the great religious prophets of 
ancient times was Saky-muni, the founder 
of Buddhism. He was a prince, but while yet 
in the flower of his youth and highly accom- 
plished in every kingly faculty of bodj' and 
mind, he began to turn his thoughts toward 
the life of a hermit. In fact, he seems to have 
gone through the deep experience out of which 
the great prophets of the world have always 
been born. The evils of the world pressed on 
his heart and brain ; the very air seemed full 
of mortality ; all things were passing away. Was 
anything permanent ? Anything stable ? Noth- 



RELIGIONS OF THE WORLD IN ALL AGES. 



43 



ing but truth ; only the absolute, eternal law of 
things. " Let me see that," said he, " and I 
can give lasting peace to mankind. Then shall 
I become their deliverer." So, in opposition to 
the strong entreaties of his father, wife and 
friends, he left the palace one night, and ex- 
changed the position of a prince for that of a 
mendicant. The following are the eight steps 
of the way of life of Buddha. 

1. Right belief, or the correct faith. 2. Right 
judgment, or wise application of that faith to 
life. 3. Right utterance, or perfect truth in all 
that we say. 4. Right motives, or proposing al- 
ways a proper end and aim. 5. Right occupa- 
tion, or an outward life not involving sin. 6. 
Right obedience, or faithful observance of duty. 
7. Right memory, or proper recollection of past 
conduct. 8. Right meditation, or keeping the 
mind fixed on permanent truth. 

Buddhism has made all its conquests honor- 
ably, by a process of rational appeal to the 
human mind. It was never propagated by 
force, even when it had the power of the im- 
perial rajahs to support it. Certainly it is a 
very encouraging fact in the history of man, 
that the two religions which have made more 
converts than any other, Buddhism and Chris- 
tianity, have not depended for their success on 
the sword of the conquerer or the frauds of 
priestcraft, but have gained their victories in the 
fair conflict of reason with reason. Buddhism 
is a religion of humanity. In its origin it broke 
down all castes. All men of whatever rank can 
enter its priesthood. It has an unbounded 
charity for all souls, and holds it a duty to 
make sacrifices for all. It abolished human sac- 
rifices, and indeed all bloody offerings, and its 
innocent altars are only crowned with flowers 
and leaves. It also inculcates a positive hu- 
manity consisting of good actions. It is a duty 
of the Buddhist to be hospitable to strangers, 
to establish hospitals for the sick and poor, 
and even for sick animals, to plant shade-trees, 
and erect houses for travelers. Mr. Malcom, a 
Baptist missionary, says that he was resting 
one day in a small village in Birmah, and was 
scarcely seated when a woman brought a nice 
mat for him to lie on. Another brought cool 
water, and a man went and picked for him a 
dozen good oranges. None sought or expected, 



he says, the least reward, but disappeared, and 
left him to his repose. Such facts illustrate the 
truth uttered by Paul when he said that the 
moral law is inscribed on the human heart. 

Another of the religions of the orient and of 
ancient times is that set forth in the Zend 
A vesta- Scriptures, originating with Zoroaster, 
who lived about three thousand years ago. 

Plutarch's account of Zoroaster and his pre- 
cepts is very remarkable. It is as follows : " Some 
believe that there are two Gods, — as it were, two 
rival workmen, the one whereof they make to 
be the maker of good things, and the other bad. 
And some call the better of these God, and the 
other Daemon ; as doth Zoroastres, the Magee, 
whom they report to be five thousand years 
elder than the Trojan times." 

This Zoroastres, therefore, called the one of 
these Oromazes, and the other Anmanius ; and 
affirmed, moreover, that the one of them did, of 
anything sensible, the most resemble light, and 
the other darkness and ignorance ; but that 
Mithras was in the middle betwixt them. For 
which cause the Persians called Mithras the Me- 
diator. And they tell us that he first taught 
mankind to make vows and offerings of thanks- 
giving to the good God. 

If there was a Good Being over all, as Zoroas- 
ter devoutly believed, there was also a Spirit of 
Evil, of awful power, to whom we were not to 
yield, but with whom we should do battle. In 
the far distance he saw the triumph of good ; 
but that triumph could only come by fighting 
the good fight now. But his weapons were not 
carnal. "Pure thoughts" going out into "true 
words" and resulting in "right actions," that 
was the whole duty of man. 

A few extracts from the Zend Avesta will best 
set forth the spirit of Zoroaster's teaching : " All 
good do I accept at thy command, God, and 
think, speak, and do it. I believe in the pure 
law ; by every good work seek I forgiveness for 
all sins. I keep pure for myself the serviceable 
work, and abstinence from the unprofitable. I 
keep pure the five powers — thought, speech, 
work, memory, mind and understanding. Ac- 
cording to thy will am I able to accomplish, O 
Accomplisher of Good, thy honor, with good 
thoughts, good words, good works. 

" I enter on the shining way to Paradise ; may 



44 



RELIGIONS OF THE WORLD IN ALL AGES. 



the fearful terror of hell not overcome me! 
Praise to the Overseer, the Lord, who rewards 
those who accomplish good deeds according to 
his own wish, purines at last the obedient, and 
at last purifies even the wicked one of hell." 

A small body of the followers of Zoroaster still 
exist in Persia, and also another body in India. 
They are a good, moral, industrious people. 
Some of them are very wealthy and very gen- 
erous. One of their number gave during his life 
a million and a half in charities for hospitals, 
schools, etc. 

"Who," says Dr. James Freeman Clarke, "can 
estimate the power of a single life ? Of Zoroaster 
we do not know the true name, nor when he 
lived, nor where he lived, nor exactly what he 
taught. But the current from that fountain 
has flowed on for thousands of years, fertilizing 
the souls of men out of its hidden sources, and 
helping on, by the decree of divine providence, 
the ultimate triumph of good over evil, right 
over wrong." 

Any account of the different religions of the 
world would be incomplete without some notice 
of the ancient Egyptians and their religion. 

Egypt was the source of much of the knowl- 
edge and refinement and civilization that pre- 
vailed in ancient times. It has been called the 
world's university ; where Moses and Pythagoras, 
Herodotus and Plato, all Philosophers and Law- 
givers, went to school. The Egyptians knew the 
time of the revolution of the earth ; they could 
calculate eclipses of the sun and moon ; were 
partially acquainted with many of the sciences 
and arts. Their pyramids are still the wonder 
of the world. The grand and massive character 
of their architecture is unsurpassed. Bunsen 
says that "the Egyptian writing is at least as 
old as Menes, the founder of the empire, perhaps 
three thousand years before Christ." No other 
human records go back as far. Lepsius saw the 
hieroglyph of the reed and inkstand on the 
monuments of the fourth dynasty, and the sign 
of the papyrus roll on that of the twelfth dy- 
nasty, which was the last but one of the old 
Empire. The discoveries of modern Egyptolo- 
gists, such as Wilkinson and Mariette, with re- 
gard to the civilization of the ancient Egyptians, 
strike .the modern mind with astonishment, ha- 
bituated, as it has been, to regard the arts and 



inventions of the present as all of recent date. 
We feel as we read these marvelous accounts 
that there is scarcely any thing new under the 
sun. 

The Egyptians were prominent among all an- 
cient nations for their interest in religion. The 
origin of much of the theology, mythology, and 
ceremonies of the Hebrews and Greeks was in 
Egypt. " The Egyptians," says Wilkinson, " were 
unquestionably the most pious nation of all an- 
tiquity. The oldest monuments show their be- 
lief in a future life. And Osiris, the judge, is 
mentioned in tombs erected two thousand years 
before Christ." 

There is a papyrus roll in the imperial library 
at Paris which M. Chabas considers the oldest 
book in the world. It is an autograph manu- 
script written before Christ, from three to four 
thousand years ago, by one who calls himself 
the son of a king. It contains practical philos- 
ophy like that of Solomon in his proverbs. It 
glorifies wisdom, as do the proverbs. It says 
that " man's heart rules the man ; " that the 
"bad's man's life is what the wise know to be 
death;" that "what we say in secret is known 
to Him who made our interior nature ; " that 
" He who made us is present with us though we 
are alone." Is not the human race a unity, 
when this Egyptian, four thousand years ago, 
talks of life as Solomon spoke one thousand 
years after in Judea, and as Benjamin Franklin 
spoke three thousand years after Solomon in 
America ? 

The ancient Greeks had no sacred scriptures 
or bible. There was no priestly caste. Any 
Greek could offer sacrifices and prayers as well 
as the priest. Jupiter, the chief god of the 
Greeks, was but a man of immense strength 
and power. Indeed, all their gods were but a 
kind of reflection of their great heroes. Olym- 
pus, the heaven of the Greeks, or rather the 
dwelling-place of their gods, was a confine of 
this earth. It was a precipitous and snow-capped 
mountain, or range of mountains, full of deep 
glens and extensive forests, less than ten thou> 
sand feet in height, though covered with snow 
on the top even in midsummer. Heraclitus 
sums up the Greek theology in these words: 
" Men are mortal gods ; the gods are immortal 
men." "The Greek," says Clarke, "fancied the 



46 



EELIGIONS OF THE WORLD IN ALL AGES. 



gods to be close to him on the summit of the 
mountain which he saw among the clouds, often 
mingling in disguise with mankind; a race of 
stronger and brighter Greeks, but not very much 
wiser or better. The Greek, by intercourse with 
Greek gods, became more a Greek than ever." 
This same writer says, the Greeks " made their 
gods to suit themselves, and regarded them 
rather as companions than as objects of rever- 
ence," and he calls this " a delicious religion," 
yet he acknowledges that it did not guide and 
restrain. " It allowed the Greeks to think what 
they would, and to do what they chose." Ac- 
cording to our modern ideas, there would be in 
such a faith very little support for religion. 
Yet the Greeks were really a devout people. 
Every event in their lives was consecrated by re- 
ligion. The instinct of prayer was especially 
strong. They prayed at sun-rise and at sun-set 
and always at their meals. These latter were, 
in fact, acts of worship. " The worshiper prayed 
standing ; to the gods above with hands lifted 
and expanded ; to those of the sea he held 
them stretched out before him; and lowered 
them when he invoked the powers of the under- 
world." All the festivals of the Greeks were 
religious. Their famous games, their gymnastic 
and literary contests, were in honor of their gods. 
They so far regarded these gods as companions 
as to throw kisses to them, and some of their 
most famous wits, notably Aristophanes ' and 
Lucian, have not hesitated to laugh at them. 
Lucian, it is true, belongs to the Grseco-Roman 
period, having flourished during the second cen- 
tury of our era. But he was a typical Greek, 
and his ridicule of Zeus and Hermes shows how 
the current mythology must always have affected 
a certain class of minds. The divinities were 
treated with reverence by Pindar and the great 
tragic poets ; with the possible exception of Eu- 
ripides, who is said to have doubted the existence 
of the gods, but to have reverenced their provi- 
dence. Sophocles, the most religious, and re- 
garded by many as every way the greatest of 
these poets, said : " There is in truth one only 
god, who made heaven and earth, the sea, air, 
and winds." His description of the unsleeping, 
undecaying power and dominion of Zeus, is 
worthy of some Hebrew prophet — 



Spurning the power of age, enthroned in might, 
Thou dwell'st 'mid heaven's broad light ; 
This was in ages past thy firm decree, 
Is now, and shall forever be. 

There is some dispute among scholars as to 
whether Apollo or Zeus (whom we have, learned 
from the Latins to call Jupiter, or to confound 
with the Roman deity) was the principal divin- 
ity of Greece. The weight of authority seems 
to be in favor of the former. One of the most 
popular elements of the Greek religion was the 
consulting of oracles by means of questions ad- 
dressed to the gods through their inspired proph- 
ets. It is certainly true that the oracle of 
Apollo, at Delphi, was much more frequently 
consulted and much more famous than that of 
Zeus, at Dodona. But the deepest religious sig- 
nificance seems to have attached to the Eleusi- 
nian mysteries. The dramatic symbolism of 
these rites probably represented the renewal of 
the earth after the death of winter. Strangers 
were excluded from these mysteries, but "every 
person of Greek race had the right of appearing, 
as a candidate for initiation ; neither age nor sex 
was a disqualification. He who presented him- 
self for admission must prove his freedom from 
guilt, and must thenceforth lead a life unstained 
by impurity." 

The imagination of later writers, not speaking 
from personal knowledge, ran riot in description 
of terrible ordeals and scaring sights undergone 
by the candidates before the final splendors 
burst upon their eyes. There was probably much 
exaggeration in this. The ritual of these mys- 
teries seems to have been symbolical " of the 
passage through death to life, first in the case 
of the fruit-bearing earth, and then of the soul 
of man." The chief value of these mysteries ap- 
pears to have been their influence in keeping 
alive 'the hope, if not the belief, of immortality. 
On the whole, we may say that up to the time 
of Alexander the Great, the Greek religion was 
humane and inspiring. 

After the death of the great Macedonian, a 
change passed over Greek life. The conquests 
of Alexander suddenly threw into circulation 
the accumulated treasures of the Persian Em- 
pire. Of this sudden increase of wealth, the 
shrewd, versatile Greek managed to get the lion's 
share. The usual, perhaps inevitable, results 



RELIGIONS OF THE WORLD 1ST ALL AGES. 



47 



followed, and nothing suffered more than relig- 
ion. To the enervating luxury of the Orient 
was added a strong infusion of Asiatic modes 
of worship. New divinities were introduced, 
and their rites were generally of a grossly im- 
pure character. It was these latter, belonging 
to what are called the "naturistic religions," 
with which the Israelites came in contact. It is 
their debasing practices, by turns cruel and li- 
centious, that the prophets bitterly denounce, 
but by which the people were strangely fasci- 
nated. The fundamental principle of these re- 
ligions was the worship of the powers of nature. 
We must make proper allowance for the votaries 
of this nature-worship. Men were overwhelmed 
by their sense of the irresistible power of the 
elemental forces at work around them. The first 
chapter of Genesis is a protest against, rather 
a deliverance from, this fear. It showed man 
that nature was not God, but the creation of Je- 
hovah, and the servant of man. He, as God's 
child, was to have dominion over all these forces. 
The sun was to light him by day and the moon 
by night. But apart from divine instruction, it 
seems natural for man to worship the sun as both 
the nourisher and the destroyer of life. Scien- 
tific mythologists say that all idolatry can be 
traced back to sun-worship, or the worship of 
light. For this reason many think Apollo, the 
sun-god, was the principal divinity of the Greeks. 
To all thoughtful minds at that time the mystery 
of birth and becoming was the deepest secret of 
nature. The origin of life lay hidden for them, 
and is it not so with men of science now, in the 
mystery of sex ? This is at the root of the pagan 
worship of nature. It appears in some of their 
most innocent and beautiful, as well as their 
most foul and debasing ideas and symbols. They 
had male and female gods who married and had 
families, as human beings do. The sun, the god 
of day, was generally represented as the husband 
of the queenly moon. Sometimes the food-pro- 
ducing earth took the place of the moon. But 
these gods were represented as possessing, or pos- 
sessed by, all human passions and desires. So, 
as this mythology developed, though starting at 
first perhaps without thought of evil, the voluptu- 
ous and cruel elements gained the supremacy. 
The combination is not difficult to explain. The 
same sunlight that in spring made the flowers 



bloom and the grass grow, in summer withered 
the herbage and turned the land to powder and 
dust. The union of indulgence and heartless- 
ness, however explained, especially when conse- 
crated by religion, was fatal to all sweetness and 
purity of life. 

So the miasm of nature-worship spread all 
over the ancient world. For all the religions 
of antiquity with which the three historic na- 
tions, the Greeks, Romans, and Jews, came in 
contact, were more or less naturistic. The prim- 
itive faith of Greece, and also of Rome, was ob- 
noxious to this charge, though not so much so 
as the religions, including of course, the worship 
of Babylon, Syria, and Asia Minor. These lat- 
ter, later on, greatly corrupted both Greece and 
Rome. 

The Hebrew faith was the one clear contra- 
diction to the worship of nature. For even the 
religion of Zoroaster was infected by it. The 
nearest neighbors of the Israelites to the north- 
west, and their next of kin in point of language, 
the Phenicians of Tyre and Sidon, were deeply 
immersed in nature-worship. Their Baal and 
Ashteroth, supposed to represent the sun and 
moon, were a frequent snare to the chosen people 
of God. The groves, or the Ashera, as the re- 
vised version (more accurately) reads, are spoken 
of with deserved abhorrence by the writers of the 
Old Testament. The Ashera seem to have been 
images of Ashteroth, and objects of not only 
idolatrous but lascivious worship. The Pheni- 
cians were the great commercial and colonizing 
people of those early ages. Their position has 
been compared to that of the Dutch Republic 
in the 17th century of our era. The Tyrian 
merchants long maintained their supremacy, 
while that of the Dutch traders and navigators 
was comparatively short-lived. Tyre did not 
lose all prestige until about the close of the 
13th century of our era, nearly nineteen hun- 
dred years after the destruction of Jerusalem by 
Nebuchadnezzar. In the days of the kings of 
Israel and Judah, Tyre was in the height of her 
glory, as may be seen in the glowing description 
of her prosperity given in the 27th and 28th 
chapters of Ezekiel. Wherever the Phenicians 
planted colonies, or with whatever people they 
traded, they introduced their horrid rites. Hu- 
man sacrifices formed at least an occasional pari 



4S 



RELIGIONS OF THE WORLD IN ALL AGES. 



of their offerings to their gods. The influence 
of Tyre and Sidon upon Israel was very great, 
perhaps greater and more injurious than that 
of any of the other surrounding nations. Jeze- 
bel, whose name has come to be the symbol of 
every thing that is evil in woman, was the 
daughter of a king of Sidon. She was very act- 
ive in introducing idolatry into Israel. 

The worship of Assyria had a family likeness 
to that of Phenicia. Not only did all these Asi- 
atic religions belong to the naturistic class, but 
from the Euphrates to the eastern shores of the 
Mediterranean, they appear to have had a com- 
mon origin. Many of their divinities were the 
same, though often the names were slightly dif- 
ferent. Thus the Ishtar of Assyria is easily iden- 
tified with Ashteroth or the Astarte of the Sido- 
nians. The sculptures of Nineveh, with their 
human-headed lions and bulls, recovered by Lay- 
ard and Botta, give no indication of such licen- 
tious worship as was common in Phenicia, and 
not unknown in Greece. But we have satisfac- 
tory evidence from other sources that in Assyria 
as elsewhere, nature-worship led to shameful 
practices, which were sanctioned with the seal of 
religion. Human sacrifices seem to have been 
entirely unknown. The religious sentiment was 
very strong, and costly offerings were often made 
to the gods. The religion of Assyria was the 
daughter of that of Babylon, and the latter is 
said to have been a reform or an improvement 
of a primitive Accadian faith, which latter, it is 
claimed, is the most ancient of all the religions 
of the world. The Assyrians have preserved for 
us, in the royal library at Nineveh, a collection 
of the prayers and other sacred texts of these 
Accads, or Shumiro-Accads, as they are more ex- 
actly termed, who dwelt around the shores of 
the Persian gulf. From these it would appear 
that their religion was what is called Shamanism, 
— the belief, perhaps, in a Supreme Being, but 
certainly that the government of the world is 
committed to a number of secondary gods. Be- 
sides there are hosts of demons, which assail man 
in every possible form. They are everywhere 
present and bring nothing but ill-luck. " They 
fall as rain from the sky, they spring from the 
earth, they steal from house to house, doors do 
not stop them, bolts do not shut them out, they 
creep in at the doors like serpents, they blow in 



at the roof like winds." " The chief end of man " 
was to escape from their influence. This could 
only be done by magic, by incantations and 
spells. These took the place of worship. The 
ministers of such a religion are not priests, and 
certainly not preachers, but conjurors and en- 
chanters. 

If this be primitive religion, and it is a very 
ancient form of heathenism, it presents a melan- 
choly spectacle. What a burden life must have 
been when man was haunted everywhere and 
continually by such fears. " Men," it has been 
well said, "were like poor children who have been 
terrified by silly nurses into a belief in ogres and 
a fear of dark rooms." How enormous the power 
of those who alone understood the charms by 
which these demons could be controlled. And 
how great the interest of these latter in the con- 
tinuance of such fears. This may throw light up- 
on the command Moses gave to Israel not to suf- 
fer a witch to live. The witch of the Bible was 
not a withered old hag riding a broomstick, but 
a shrewd, unscrupulous, crafty practitioner of what 
is called "the black art." The sorcerer, whether 
man or woman, and the term " witch" in the En- 
glish Bible, is applied to both sexes, was to the 
pious Hebrews an apostate from God, who set up 
the worship of demons in opposition to that of Je- 
hovah. It was treason, and so punishable with 
death. This demon-worship also brought men 
into bondage to the most abject superstition 
that has ever cursed the world. He who has 
any adequate knowledge of the suffering caused 
by the belief in evil spirits, will not wonder that 
the law of Moses so sternly condemned all magic 
arts. The practice of sorcery, with the belief on 
which it rests, is not confined to the lower races 
of men, though greatly prevalent among them, 
being, in fact, nearly all the religion they possess. 
But the civilized nations of antiquity were under 
the sway of the same delusion. Egypt with all 
its boasted, and indeed genuine, wisdom was the 
slave of this superstition. To this the amulets 
and books of incantation now in our possession, 
abundantly witness. Even the Chaldean re- 
formers, who improved the primitive religion of 
the Shumiro-Accads, did not emancipate them 
from the fear of demons. They became them- 
selves subject to the same bondage, if not already 
entangled in it. Even in the palmiest days of 



RELIGIONS OF THE 

Babylonian civilization we find such supersti- 
tious notions as the following : " If a gray dog 
enters the palace, the latter will be consumed by 
flames." "If a black dog enters the temple, its 
foundation will be shaken." "If a dog vomits 
in a house the master of that house will die." 
Yet with all this folly there was a firm faith in 
the reality of spiritual existence and in the im- 
mortality of man. But to the credit of the Bible 
it must be remembered that it gave no sanction 
either to the fear of demons or to trust in magic. 
It was Moses who said: "There shall not be 
found among you any one that useth divination, 
or an observer of times, for all that do these 
things are an abomination to the Lord." It was 
Paul, who at Ephesus caused those who used 
"curious arts" to burn the books that contained 
their incantations. The influence of the Bible, 
rightly understood, has always been against these 
cruel superstitions, so foolish, but for which man 
seems to have an unnatural craving. 

The original religion of Rome was simple and 
practical. It was something to be clone rather 
than something to be thought or believed. In- 
deed the worshiper's opinion or conviction was a 
matter of indifference if only he properly per- 
formed the prescribed rites. The ceremony it- 
self was all that had any value. But this was 
so important that " the change of a single sylla- 
ble, the omission or wrong pronunciation of a 
single word, was a dishonor to the deity, and 
rendered the whole service worse than worthless." 
There was no room for communion with God in 
the Christian sense of the phrase, nor even for 
that intercourse of the worshiper with the di- 
vinity to which the Greek mythology gave often 
such beautiful expression. We are apt to con- 
found Greek and Roman religion. We do not 
stop to think that the Latin writers read in our 
schools and quoted in our literature flourished 
in a comparatively late period of Roman history s 
after the influence of Greece had suppressed the 
old Roman forms of worship. These latter were 
not abolished or superseded. They were driven 
back into retired localities, or used only upon 
certain traditional occasions when the ancient 
formulas were repeated in a language now no 
longer understood by the scrupulous observers of 
the required ceremony. The Romans themselves 
endeavored to identify their gods with those of 



WORLD IN ALL AGES 49 

Greece. But the difference between the prim- 
itive and the imported deities is obvious upon 
the most cursory inspection. The Zeus of the 
Greeks we have seen dwelt upon Olympus, a 
precipitous and snow-capped mountain or range 
of mountains. The Jupiter or Diespiter, the 
chief Roman god, had his abode in the heart of 
the city, on the Capitolium or Capitoline hill. 
Here was the center of the religious life both of 
the empire and the republic. And from associ- 
ation with this spot in ancient Rome come all 
our ideas of the sacredness of a nation's capitol, 
as the symbol of national life. 

In the earlier days the religion was essentially 
domestic. " The house was the only temple, the 
hearth the only altar, the family the only wor- 
shipers, and throughout the whole period of Ro- 
man history, in the highest sense of the term, the 
father the only priest. Every household had its 
own gods, its Lares and Penates, the gods of the 
store-room and the tomb, of life and death. Be- 
sides these the Romans had gods in great abun- 
dance. An intensely practical people, they in- 
stinctively applied the modern scientific princi- 
ple of the division of labor to their gods as 
thoroughly as to their own affairs. They had a 
god for every thing that happened or ought to 
be done — a god Vaticanus who taught the child 
to cry, and Fabulinus who taught it to prattle. 
There was a god of thieves and one of drains and 
evil smells." That the old Romans showed their 
desire to appease these particular divinities of 
evil smells by deeds more than by words, the re- 
mains of their magnificent aqueducts, some of 
them in use at the present day, give substantial 
proof. 

But the most distinctive element of their na- 
tional worship was the careful preservation of 
the sacred fire upon the altar of Vesta. This 
bore some resemblance to the fire-worship of 
Persia, but was purely of native origin and had 
its own peculiar marks. It was the last of the 
old Roman rites to yield to the progress of 
Christianity. Six Vestal virgins, as they were 
called, were chosen by the sovereign Pontiff to 
guard this sacred fire. They must be perfectly 
sound in body and mind, born of free parents, 
and at the time of their selection were between 
the ages of six and ten. They took a vow or 
chastity and consecration, which was rigidly en- 



50 



RELIGIONS OF THE WORLD IN ALL AGES. 



forced during the period of their service, which 
lasted for thirty years. Ten years were spent in 
learning the duties of their office, ten in per- 
forming them, and ten in teaching them to oth- 
ers. "Clad in simple attire, with short-cut hair, 
scrupulously modest in their deportment and 
chaste in their life, they spent these thirty la- 
borious and consecrated years within the pre- 
cincts of the temple." At the end of their term 
of service they were at liberty to return home 
and even to marry. But they generally remained 
single, as public opinion was strongly against 
their marriage. If the Vestal virgin broke her vow 
of chastity she was buried alive and her paramour 
was beaten to death. The sacred fire was kept 
burning night and day on the altar of Vesta, and 
the temple in which it was enshrined must be 
always scrupulously clean. This fire was the 
symbol of the purity of the home, and the ex- 
tinction of the flame for any cause was regarded 
as a great national calamity. This regard for 
home life was strengthened by the position of 
the father as the priest of the household. The 
two combined gave marriage a peculiar sacred- 
ness in the eyes of the ancient Romans. Polyg- 
amy was unknown. So also at first was divorce. 
For the first five hundred years of the Repub- 
lic there is no record of a dissolution of marriage 
except by death. True, the wife was completely 
under the power of her husband. But she seems 
to have been generally treated with respect, some- 
times even with tenderness. Children certainly 
were taught filial reverence, both for father and 
mother. Shakespeare correctly reports this in 
his tragedy of Coriolanus. And to this sacred- 
ness of the family, this purity of the home, we 
trace much of the all-conquering power of the 
Roman republic. 

But this Roman strength had no root in itself, 
no enduring vitality. It was a form, perhaps 
the best, of nature-worship. It could not with- 
stand the influence of the Greek mythology. It 
did not yield without a struggle, and the result 
was a compound which has been called Gragco- 
Roman, of which it has been said, " that Greece 
learned from Rome her cold-blooded cruelty, 
Rome learned from Greece her voluptuous cor- 
ruption." To this was added the grosser nature- 
worship of Egypt, Asia Minor, and Syria, so that 
Juvenal could justly complain that the Orontes 



had overflown into the Tiber, and Rome had be- 
come the sewer into which all moral filth emp- 
tied itself. 

To mark the difference between the republic 
and the empire, compare two of Shakespeare's 
greatest dramas, Antony and Cleopatra with 
1 Coriolanus. The latter, later in point of compo- 
sition, presents faithfully the earlier period, the 
date being about 489 B. C. Look at Volumnia, 
the mother of Coriolanus. It was from such 
mothers came the men who conquered the world, 
and whose influence is still felt among the na- 
tions of Europe, and on the then unknown con- 
tinent of America. By the side of the matron 
stands the maiden, 

The moon of Rome ; chaste as the icicle 
That's curdled by the frost from purest snow, 
And hangs on Dian's temple. 

Put over against these Cleopatra, whom one 
has called not strongly " a queenly harlot." Con- 
trast also Antony with Coriolanus. An interval 
of something over five hundred years separates 
between the death of the two heroes. It is the 
influence of woman in both cases, but what dif- 
ference in character. " It is the heaven of Italy 
beside the hell of Egypt." Yet Cleopatra, it 
must be remembered, was of Greek parentage, 
though queen of Egypt. There can be no better 
illustration of the influence of orientalized Greece 
upon the primitive simplicity of Rome. 

The most disastrous results of this corruption 
was its effect upon that home life, which had 
been the strength of republican Rome. Marriage 
was neglected and despised. Divorce became 
common. Seneca tells of women who counted 
the years by the number of their husbands, and 
Juvenal of one who had eight husbands in five 
years. Some of these were divorced, he said, 
before the marriage garlands had faded. Augus- 
tus strove to check this frightful disintegration 
of the family, as did some of the later emper- 
ors. But the disease was too deeply seated in 
the vitals of society. The old faith was gone, 
and there was nothing to take its place. The 
worship of the genius of Rome, and of the em- 
peror as its representative, was a mere make- 
believe. Could Rome have maintained her 
primitive simplicity, had it been possible to do 
so on the basis of nature-worship, her dominions 
might have continued indefinitely. As it was, 



RELIGIONS OP THE WORLD IN ALL AGES. 



51 



she did but prepare the way for the coming of 
the King of kings, whose kingdom shall have 
no end. 

It is a relief to turn from Rome to Germany, 
from the decaying civilization of the empire, to 
the fresh, vigorous life of those whom the Romans 
stigmatized as barbarians. The latter were in 
some respects greatly superior to the former. They 
scorned and abhorred the profligacy of the de- 
generate Graeco-Roman society, with all its re- 
finement and luxury. They had preserved that 
sacredness of the marriage tie, which Rome lost 
in the days of the Caesars. Much of the strength 
of not only our domestic, but our civil institu- 
tions, our free, self-governing life in America 
to-day, has been transmitted to us from our Pa- 
gan ancestors. For we are the direct descend- 
ants of some of these Gothic, or as they are gen- 
erally termed, Teutonic, tribes, whose invasions 
of the Roman empire changed the map of Eu- 
rope and determined the whole subsequent course 
of history. 

We are concerned here only with their origi- 
nal religion. This was a form of nature-worship, 
having some resemblance to those of India and 
Persia, but marked by a very different spirit. 
Its mythology never degenerated into the volup- 
tuous corruption which characterized and still 
characterizes the Brahminic religion of India. 
It was never oppressed by that indolent, dreamy, 
contemplative spirit which belongs to the Asiatic 
type of nature-worship. ' The gods of the Norse- 
men, of the strong, free, resolute Germans, were not 
quiet philosophers, or mild, benevolent sages, nor 
even graceful, luxurious voluptuaries, but bold, 
restless, energetic warriors. " The haughty joy of 
victory " was their chief delight. It is this element 
of resolute activity which has enabled the Teu- 
tonic mythology to leave its ineffaceable stamp 
upon the language of every-day life. One might 
almost say literally every-day, for four out of the 
seven days of the week, in our English tongue, 
bear the names of Saxon gods. Tuesday is the 
day of This, who is the northern Mars, or god 
of war, but whose name corresponds to the 
Greek Zeus, the Latin Jupiter or Diespater, and 
to the Dyaus of India. As war was the chief 
occupation of the Norsemen, their Zeus was the 
god of war. Wednesday is the day of Woden, 
or Odin, the chief god of the Teutonic mythol- 



ogy, the omniscient ruler of heaven and earth. 
Thursday is Thor's day. Thor, the god of thun- 
der, the friend of mankind, and the slayer of 
evil spirits. Friday is the day sacred to Freya, 
the Saxon Venus. The stories told of these and 
other northern gods are quite interesting, and 
some of them very beautiful. They have only 
recently become an object of general study. We 
confine ourselves here to a very brief account 
of Thor and Woden. 

The latter is better known in our literature as 
Odin, this being his Scandinavian name, though 
he is the same divinity whom the Anglo-Saxons 
called Woden. He is the spirit that pervades 
the universe. He sustains all things, animate 
and inanimate. The fruits of the earth are his 
gift. He was, we might almost say, in the lan- 
guage of an Apostle, "the giver of every good 
and perfect gift." He was god of truth and jus- 
tice, and by a not unnatural transition, he di- 
vided with Tius, the Scandinavian Tyr, the honor 
of being the god of war. For our pagan ances- 
tors believed that men should do battle for the 
right, and not for their own passion or caprice. 
So in the heavenly city of Asgard, the Norse- 
men's new Jerusalem, Odin holds his court in 
his famous palace of Valhalla, and welcomes all 
who have been warriors, especially those who 
have fallen in battle. Here the heroes feast in 
the tumultuous fashion they enjoyed on earth. 
Odin himself was a warrior, and was represented 
as an imposing figure in a large white mantle, 
riding a white horse. 

Thor was the son of Odin, and god not only 
of thunder, but of force. He has a wonderful 
belt which doubles his strength. He carries in 
his hand his terrible hammer, symbol of the 
thunder-bolt, which he throws at his foes, and 
which immediately returns to his hand. He is 
represented as a young man with a red beard, 
the color of flame, and when it thundered, the 
people said, " Thor is blowing through his beard." 
Though so strong, or perhaps for that very rea- 
son, Thor was a good-natured god. He was the 
special friend of the farmer, the laborer, and even 
of the thrall or bondman. The serf, the toiler, 
could not be admitted to Odin's Valhalla, where 
the warriors gathered for their wild wassail. 
But he was welcome to Thor's palace of Bils- 
kirmir, a splendid mansion with 540 floors, with 



52 



RELIGIONS OF THE WORLD IN ALL AGES. 



room for all. By these myths or stories about 
Thor and his kindly use of his mighty power, 
our simple-minded ancestors intended to ex- 
press their belief, their faith, that the tremend- 
ous forces of nature, in spite of their occasional 
destructive effects, worked on the whole for the 
good of man. At the same time they seem to 
have been well aware that there were other 
agencies at work more powerful than wind or 
storm, or even the forked lightning. Thor was 
sometimes beaten, we might say, at his own game. 
He certainly found those who were more than a 
match for him. This comes out especially in the 
legend, at once amazing and suggestive, which is 
told of Thor's journey to Jotunheim, to visit 
his enemies, the giants, Cold and Darkness. 
The account is given by Anderson, in his Norse 
Mythology, with great fullness of detail. Here 
is a part of the story. 

Thor and his companions had to pass through 
a great forest, in which they wandered till night 
set in. Then they looked around for a place to 
sleep, and found a large house with a wide door 
that took up one end of the building. Here they 
entered and laid down to rest. In the night 
there was an earthquake that frightened them, 
and they took refuge in what seemed an adjoin- 
ing chamber, and slept without further disturb- 
ance. In the morning Thor awoke, and going 
out discovered a giant sleeping near the house. 
Girding himself with his girdle of strength, as 
the giant just then awoke, Thor asked his name. 
The man answered his name was Skrymer. 
" What," he asked in turn, " have you done with 
my mitten?" Then Thor and his friends per- 
ceived that what they thought a house was the 
giant's mitten, the thumb being the chamber 
where they had taken refuge. This Skrymer, a 
mythological representative of the wind, traveled 
with them all that day. But the next day he 
left them, and Thor and his companions jour- 
neyed on till they came to the land of the Jo- 
tuns or giants, and entered Utgard, the city of 
the king Utgard Loke. No one was allowed to 
remain here who could not distinguish himself 
by some great achievement. Thor's companions 
were subjected to various tests, and weighed in 
these balances were found wanting. Afterwards 
Thor himself met a similar fate. Then the king 
somewhat scornfully said : " We have a trifling | 



game here with which we exercise none but chil- 
dren. Young men think it nothing to lift my 
cat from the ground, but you are not what we 
took you for." Thereupon a large gray cat ran 
out upon the floor. Thor put his hand under 
the cat's body and did his best to raise it from 
the floor. But the cat bent its back all the more 
as Thor put forth his strength, and he could 
only get one of its feet lifted a little. Then Thor 
was very angry and challenged some one to 
wrestle with him. The king called in his nurse, 
a little withered old woman, who soon brought 
Thor down on one knee. It was afterwards ex- 
plained to him what he took for a cat was re- 
ally the serpent Midgard, that mysterious crea- 
ture of evil, that encompasses the whole earth. 
The old woman was Old Age, which sooner or 
later will lay every man low. In the previous 
contests with his companions Fire had eaten 
more than one of them, and Thought had out- 
ran the other. So in those old days men ex- 
pressed their convictions as to the great mys- 
teries of life, with which men everywhere must 
deal as best they can. 

This Norse religion had a strong hold upon 
its votaries. Plutarch, the great Pagan moralist, 
who was a contemporary of Paul and John, tells 
us that during the reign of Tiberias some Greek 
sailors becalmed on the Egean sea heard a mys- 
terious voice, bidding them proclaim aloud: 
"Great Pan is dead!" Odin and Thor did not 
die so easily. Their worship still flourished in 
Norway and Iceland eight hundred years ago. 
Our Saxon ancestors were not brought within 
the pale of the Christian church till about A. D. 
627, some four or five years before the death of 
Mohammed. The Goths were the first of these 
Teutonic peoples to yield to Christian teaching. 
Ulphilas, who has been rightly called their apos- 
tle, was carried away captive by them some time 
during the reign of Constantine the Great. He 
translated portions, perhaps the whole, of the 
Bible into their language, inventing, as so many 
missionaries have since done, an alphabet for 
that purpose. This language is now called 
" dead," because for centuries it has ceased to be 
used in the intercourse of living men. But 
nearly all of the New Testament and fragments 
of the Old have been preserved or recovered, and 
are of great value to the critical student of the 




GATEWAY TO THE TAJ, MAHAL, INDIA. 



54 



EELIGIONS OF THE WORLD IN ALL AGES. 



Bible. This Gothic version is also of interest to 
all who use the English and kindred languages, 
because it is, so far as is now known, and is 
likely to remain, the earliest form of that Teu- 
tonic speech from which our own tongue is de- 
rived. So that the apostle of the Goths can not 
be said to have died and left no sign. 

It is difficult to fix a date for the acceptance 
of Christianity by the different Germanic tribes. 
Indeed what spiritual process can be so noted in 
the calendar ? But their conversion is thought 
by many to have been the greatest conquest ever 
achieved by Christianity. It was indeed a severe 
test of the self-denying spirit of the gospel; even 
in the imperfect form in which it was then held 
by its professed disciples. Could it tame these 
fierce wild dwellers in the depths of the forest ? 
The new religion seemed to have little in com- 
mon with their traditions, their hopes and aspi- 
rations. The German was told, as a bishop is 
said to have actually required of a royal convert, 
to " burn what he had adored and adore Avhat he 
had burned." Clovis, a genuine German, though 
called in history a Frank, when he was told the 
story of the crucifixion of Christ, indignantly 
exclaimed : " Had I only been there with my 
Franks, I would have taught those Jews a better 
lesson." It is well to observe that the same te- 
nacity with which these races then adhered to 
their ancestral religion very naturally character- 
izes the attachment of their descendants to 
Christianity. We believe, too, that this Teu- 
tonic mythology should be studied by us with 
more care, if we study any heathen mythology, 
than that of Greece or Rome. For, as Carlyle 
says, "it is the creed of our fathers; the men 
whose blood still runs in our veins, whom doubt- 
less we still resemble in so many ways." 

There is probably no religion now in vogue, 
and perhaps never was, with which Ave, of the 
19th century, are so little in sympathy as with 
the Brahmanism of Hindostan. Buddhism 
seems to many much more attractive. Yet the 
Veclic theology demands respectful considera- 
tion. It is venerable in its antiquity. It is 
hard to tell how old it is, for India, before the 
time of Alexander the Great, may be said to 
have no history. The Hindoos kept no record 
of events, nor cared to keep one. Their religion 
made them indifferent to history, if it did not 



condemn the historic spirit. But modern Eu- 
ropean scholarship (including some noted Ameri- 
can names, especially that of Prof. Whitney, of 
Yale), by the study of Sanskrit, has fixed the 
date of the Rig Veda, the Genesis of the Hin- 
du religion, at about 1400 B. C. But these 
hymns, for the Veda is mainly a collection of 
hymns, look back to a still earlier antiquity, 
the dim outline of which we are unable to trace. 
Philologists, and students of mythology, are 
deeply interested in these records of an ancient 
faith. Those who have no care for such faded 
memorials of an antique religious life, may 
have their sympathies stirred by the thought 
that Hinduism, greatly changed no doubt, yet 
claiming to be the same as of old, is to-day the 
professed faith of millions of our fellow-men. 
There is no reason to doubt their sincerity, if 
obedience and self-denial, if the expenditure of 
time and money, can show that men are sincere. 
And these people, too, equally with the wor- 
shipers of Odin and Thor, are of one blood with 
us. "Their blood," it is true, "still runs in our 
veins." Our relation to the Hindu is more re- 
mote than to the Teuton and to the Norseman, 
but it is none the less clear. 

It is one of the marvellous triumphs of modern 
science that by the simple study of words, such 
scholars as Schlegel, Grimm, and Bopp have been 
able to show beyond all question, that the Ger- 
man, the Saxon, the Kelt, the Latin and the 
Greek were all of common lineage with the old 
Persian and Sanskrit races, and that the home of 
our common ancestry was, ages ago, in the cool, 
temperate highlands of Central Asia. 

This Veclic religion must have in it, we may 
be sure, some elements of power, to so long re- 
tain its hold upon such a people. It seems to 
owe much of its permanence to its rigid enforce- 
ment of caste. Whether this is accidental, or 
essential to the religion of the Hindoos, we need 
not inquire. Some say the Rig Veda found the 
people divided into these various classes. In ac- 
cordance with its own essential fatalism, it im- 
pressed the seal of invincible necessity upon the 
existing condition of society. It built an im- 
passable wall around every man's lot in life. It 
did and does much worse. It not only made 
it impossible for any one, no matter how excep- 
tional his natural gifts, to rise to a higher level, 



RELIGIONS OF THE WORLD IN ALL AGES. 



55 



but it made it easy in many ways for even the 
highest to fall out of their proper rank, and to 
sink as an outcast below the lowest of the estab- 
lished grades. It is well known that the Brah- 
mans are the highest caste. They are said to 
have emanated from the mouth of Brahm, the 
supreme god of the Hindoo system. The other 
classes came, some from his body, some from his 
arms, and the Sudras, or lowest caste, from his 
feet. 

How far this scheme was due to the contrivance 
of the Brahmans it is difficult to determine. It 
is evident it gives them an enormous advantage. 
Nor do they scruple to use their power. How 
could it be otherwise. The system is now not 
only regarded as of divine appointment, but it 
has come down from time immemorial. The Brah- 
man is the priest, almost the god of the lower 
castes, especially of the Sudras. He may strike 
these latter, tread upon them, take what he will 
from them ; they must not, will not, resist. He 
is twice born, he alone is allowed to read or re- 
peat the words of their sacred books. And he 
must be careful not to do this where one of the 
servile clan will overhear him. Nor must he 
teach such an one the formula by which alone 
sin can be expiated. If a low caste man is sick, 
the " sovreign'st thing on earth " for him is to 
drink some water to which a Brahman has 
touched his toe, or to swallow some dust which 
has had a similar consecration. Carlyle thinks 
it strange that our ancestors believed those old 
tales about Odin and Thor. But they would 
never have submitted, we may be sure, to such 
lordly domination as that of the twice-born 
Brahman. Yet an impartial observer tells us the 
Sudras seem to feel no degradation in their sub- 
jection to those above them, especially to the 
members of the highest caste. 

Some excuse for this is to be found in the mental 
and even physical endowments of these Brahmans. 
They are not men to be despised. Indeed, up- 
on the score of intellect, apart from moral char- 
acter, we need not be ashamed to acknowledge 
that kinship with them, which linguistic science 
claims to have demonstrated. Here is the tes- 
timony of Rev. M. A. Sherring, long a mission- 
ary at Benares, in the employ of the London 
Missionary Society. For his intelligence and 
accuracy the writer of this article can vouch 



from personal acquaintance with him during a 
visit to this country. " For many ages," he says, 
" the Brahman, perhaps from the outset of his 
career, when with other Aryans he first entered 
the plains of India, has been intellectually in ad- 
vance of the rest of the Hindu race. Again, the 
Brahman is not only a thinking but a reading 
man. He has been the author of Hindu liter- 
ature. Light of complexion, his forehead ample, 
his countenance of striking significance, his lips 
thin, and mouth expressive, his eyes quick and 
sharp, his fingers long, his carriage noble and 
almost sublime, the true Brahman, uncontamin- 
ated by European influence and manners, with 
his intense self-consciousness, with the proud 
conviction of superiority depicted in every muscle 
of his face, and manifest in every movement 
of his body, is a wonderful specimen of human- 
ity walking on God's earth." Mr. Sherring 
thinks he has had his day, but that the fault is 
his own. He has been too proud and self-satis- 
fied to improve his opportunities. 

And if this be so with the divine Brahman, 
what must be the lot of the millions who have 
toiled for and worshiped him! This venerable, 
sacred institution of caste rests upon the Hindu 
population of India, as Encelaclus, in the Greek 
myth, was held down by the weight of Mount 
iEtna. Only Encelaclus was restless, and some- 
times turned upon his side, causing the moun- 
tain to flame and the earth to quake. But the 
Hindus are quiet and seem contented. When 
we look more closely into their religion we see- 
the reason of this, and we discover a far more 
fatal bondage than the iron rigidity of caste. 
Their religion is fatalism reduced to a complete 
system. Brahma is pure force, ever-acting, in- 
destructible energy. There is no freedom for 
god or man. For the latter the life that now is, 
has been determined by a preceding life, and 
every life is but a single link in a chain forged 
by Brahma, who himself acts of necessity. " The 
human person is a transitory shape or vehicle, 
which incarnates the soul and carries it through 
innumerable cycles, until its course is complete, 
and it is absorbed into Brahma." There is no 
room for morality, as there is none for freedom 
or responsibility in such a system. And so 
Brahmanism is sensual, impure, idolatrous. It 
has made gods of plants, animals, mountains, 



56 



RELIGIONS OF THE WORLD IN ALL AGES. 



the Ganges, the Indus, the Lotus flower, and 
practically, as we have seen of the Brahman, al- 
lowing him to gratify all his passions without 
restraint. 

Whatever may have been the character of the 
original Hindu faith, whatever may be written 
in the Vedas, to-day this religion is stained with 
the grossest impurities and cruelties. This re- 
sults, logically, from its fatalism, its indifference 
to character, from its very philosophy, appar- 
ently so spiritual, so opposed not only to sensual 
indulgence, but even to physical enjoyment it- 
self. This worship of pure force has not only 
made man content with the bondage of corrup- 
tion, it makes him apathetic under the greatest 
evils. This seals its fate wherever the light of 
Christian civilization can reach it. It seems 
only to need the railroad and electric light, the 
microscope and the telephone, to scatter the gla- 
mour with which the twice-born Brahman has 
been so long, and even for his own good so 
fatally, invested. Accordingly the missionary 
already quoted says: "Education and other in- 
fluences are treating the Brahman roughly. His 
prestige is rapidly on the decline, and is only 
maintained at its ancient pitch in remote vil- 
lages and in the fastnesses of superstition in great 
cities." Brahmanism, it is plain, is doomed to 
disappear even if Christianity does not supplant 
it. But it will be a lasting disgrace to England, 
and indeed to all Christendom, if the Gospel in 
its purity and simplicity does not come in to fill 
the void which must be caused by the destruc- 
tion of a faith so venerable, so powerful, which 
to-day commands the allegiance of nearly fifty 
millions of our fellow-men. 

Let us pass from the fierce heat of India to 
the tropical regions of our own continent. Cen- 
tral America is an inviting field to the student 
of Comparative Mythology. Here, if anywhere, 
the religious sentiment must have developed it- 
self without the intrusion of foreign elements. 
What forms has it assumed, what laws has it 
obeyed ? Our knowledge is not sufficiently com- 
plete, it is not so thoroughly scientific as to ena- 
ble us to answer the latter question. As to rites 
and ceremonies, we find at some points a strik- 
ing resemblance to the old world religions, espe- 
cially those of Asia. Much of this lies upon the 
surface of their religious life. An old chronicler 



came to the conclusion that "the devil hath 
used the same manner to deceive the Indians 
as that wherewith he had deceived the Greeks 
and Romans and other gentiles, giving them to 
understand that these notable creatures, the sun, 
moon, stars, and elements, have power and au- 
thority to do good or harm to men." The na- 
tive religious tendency seemed strongly inclined 
to gloomy and cruel rites. Human sacrifice was 
common to all these nations, and particularly 
frequent in Mexico. A curious refinement of 
cruelty was connected with the feast of Quetz- 
alcoatl, the brother of the god of war. A year 
before the festival the noblest-looking of those 
who had been captured in war was selected as 
the representative of the god. He was instruct- 
ed in every accomplishment, supplied with ev- 
ery luxury, arrayed in royal apparel, and wait- 
ed upon with the utmost deference. All ranks 
worshiped him as in stately equipage he moved 
about the streets. Twenty days before the be- 
ginning of the feast he was married to four of 
the fairest of women, and every possible enter- 
tainment was provided for him. But at the 
appointed time he was slaughtered at a temple 
outside of the city and his head held up by the 
priest of the sun. Another strange blending of 
ferocity and tenderness was found in the sacrifice 
of little children by casting them into boiling 
whirlpools, while at the same time it was be- 
lieved that these same children after death dwelt 
in the city of Tloclan, the source of the rivers 
and of all that enriches the earth, where all is 
lovely and all endures. There these children 
play in never-ending youth and never-clouded 
joy. Once a year they are permitted to revisit 
the earth. With all its cruelty this Aztec re- 
ligion was not indifferent to piety and morality. 
Penitence for sin and a holy life were enjoined 
upon the worshiper. There was an ablution 
which reminds one of our baptismal service, 
and those who submitted to the rite, it is said, 
were spoken of as having been "born again." 

Readers of our Bible Studies -will be inter- 
ested in the story of the greatest of Aztec; kings, 
Nerahualcoyoti of Tercuco. It is almost a com- 
plete parallel to that of David, the king of Israel. 
When a youth this good prince was the victim 
of his king, much like that of Saul toward Da- 
vid, and his adventures resemble those recorded 



RELIGIONS OF THE WORLD IN ALL AGES. 



57 



in the first book of Samuel. The Aztec David 
was a soldier, successful in war, and made his 
kingdom respected by all surrounding nations. 
He was a poet also, "the sweet singer'' of his 
Israel, and is called in history " the poet-king." 
His later days were darkened by one great sin, 
the same with that of David, and involving sim- 
ilar treachery. Only once did this great prince 
offer up a human victim upon the altar which 
for years he had kept unstained by man's pre- 
cious blood. It is related of this king that he 
built a nine-storied temple with a starry roof 
above, in honor of the invisible deity called 
Tloquenahuaque, " he who is all in himself," or 
Ipalnemoan, " he by whom Ave live," who had 
no image, and was propitiated, not by bloody 
sacrifices, but by incense and flowers. Like Da- 
vid, when he died he bequeathed his crown to 
the only son of his favorite queen, and charged 
him in the presence of the assembled nobles to 
seek after the one living and true God. It is 
a grateful surprise to find in this far away, is- 
olated region, among a people so enslaved by 
cruel superstition, one who takes rank with Soc- 
rates in Greece, with Confucius in China, and 
with Sakyamuni in India. They show that the 
Creator has not left himself without a witness, 
but in every nation he that feareth God and 
worketh righteousness is accepted of him. Yet 
such teachers only serve to make the darkness 
by which they are surrounded more dense and 
hopeless. How thankful ought we to be that 
God, who at sundry times and in divers man- 
ners spake in time past unto the fathers by the 
prophets, hath in these last days spoken unto 
us by his Son ! 

Mohammedanism is the most powerful an- 
tagonist Christianity has ever encountered. No 
other religion ever made such rapid conquests 
at the outset, or swept so irresistibly over such 
a breadth of territory. But the triumph of Is- 
lam was due largely to the physical force it em- 
ployed. This puts the success of Mohammed in 
striking contrast with that of the Apostles. The 
imperious alternative of the sword or the Koran, 
or, at best, of slavery or conversion, secured the 
submission of the affrighted nations, who from 
the seventh century onward were startled by 
that war-cry of " the faithful " : " There is no 
God but God, and Mohammed is his prophet." 



The disciples of Christ had only the sword of 
the Spirit. That, at least, was the only weapon 
their Master allowed them to employ. And they 
seem for centuries to have borne in mind our 
Lord's stern rebuke of the too officious zeal of 
Peter: "Put up thy sword again into its place." 
The non-resistant teaching of the New Testa- 
ment may serve in the judgment of some to 
explain the spiritless acquiescence with which 
so many Christians at first met the fiery onset 
of Islam. But there was no reason why they 
should not die for their faith, though forbidden 
to fight for it. And many did, as those distin- 
guished as "martyrs" had done before them. 
Yet Christendom as a body seems to have been 
paralyzed for some reason by the first fierce out- 
burst of Mohammedanism. Even in Europe, as 
F. D. Maurice says, " for the first ninety years 
Christians could do little more than wonder at 
its amazing and, as it then seemed, fatal prog- 
gress in Asia and Africa. Before the end of a 
century, it obtained a settlement in a corner of 
their own continent." 

Look at the map of "Religions of the World" 
in this volume, which on many accounts de- 
serves careful study, and remember that within 
less than a century after the death of Moham- 
med his followers not only occupied substan- 
tially all the territory now assigned them on 
that map, but acquired Spain, that corner of 
Europe to which Maurice refers. Then began 
the long struggle between Saracen and Frank, 
Turk and Teuton, which may be said to have 
practically closed with the famous unsuccessful 
siege of Vienna by the Sultan Suliman the 
Magnificent in 1529, though Spain was not re- 
covered to Christendom till the very year of the 
discovery of America by ChristojDher Columbus. 
The Crimean war, a little more than a quarter 
of a century ago, the more recent conflicts, and 
the constantly impending outbreak of hostili- 
ties between Russia and Turkey, all go to show 
that the power of Islam is by no means broken. 
To this must be added the East Indian mutiny 
of 1857, all the trouble with Afghanistan, and 
the disasters to English arms in the Soudan, 
yet fresh in our minds. For in all these, alike 
to Turk, to Arab, and to Afghan, there has min- 
gled a strong infusion of religious fanaticism. 

It is hardly possible for us to appreciate the 



58 



RELIGIONS OF THE WORLD IN ALL AGES. 



terror or the rage with which the Saracen, and 
after him the Turk, inspired Europe even down 
to the close of the 16th century. When Freder- 
ick the Wise, the friend of Luther, was elected 
Emperor of Germany in 1519, he declined, and 
recommended Charles V., as a younger man was 
needed, for said he, " the Turk is at our doors." 
This is the cause, or the explanation, of much 
of that bitterness of Christian writers toward 
the Moslem, of which Bosworth Smith, in his 
Lectures on Mohammedanism, complains. We 
have of course inherited something of this, yet 
are happily in a condition to-day, especially in 
America, to inquire calmly for the secret of the 
power of Islam. 

In doing this it is impossible to avoid a com- 
parison between Christ and Mohammed. The 
devoutest believer in the divinity of the for- 
mer need not shrink from putting them side 
by side, considered simply as men. There are 
some marked superficial contrasts between them. 
Mohammed lived nearly twice as long as our 
Saviour, dying in his sixty-second year. He 
was forty years old when he began his career 
as a religious teacher. So he spent seven times 
as long and a much riper period of life in dissem- 
inating his views. Into the question whether 
he was a deluded enthusiast, a deliberate impos- 
tor, or afflicted with a species of insanity, we do 
not enter. It is acknowledged by all his biogra- 
phers that at times he suffered from something 
resembling epilepsy. It was probably simply a 
kind of hysteria, impairing only temporarily, if 
at all, the normal action of his mind. On one 
point, and that the most central and vital in 
his teaching, we believe him to have been sin- 
cere. He was possessed by a strong conviction 
that he had a message from God to man. In 
respect to this he had that great, deep, genuine 
sincerity which Carlyle says " is the first charac- 
teristic of all men in any way heroic. Not the 
sincerity that calls itself sincere ; ah no, that is a 
very poor matter indeed ; — a shallow, braggart, 
conscious sincerity ; oftenest self-conceit main- 
ly." Carlyle adds that the Great Man is con- 
scious of insincerity or imperfection. On this 
principle perhaps we may account for the fact 
that Mohammed thought it right, at any rate 
did not refuse, to employ intrigue and duplic- 
ity to advance the truth. 



That he not only used but enjoined war — 
bloody, relentless war — for the faith, is notori- 
ous. How unlike Him who came simply to 
bear witness to the truth ! Yet we must do 
Mohammed the justice to acknowledge that he 
not only fought but suffered for what he be- 
lieved to be the truth. Early in his career, 
when he had but few followers, his enemies, 
many and bitter, endeavored to induce his un- 
cle, who, though not a convert, protected the 
prophet, to cast him off. Abu Talib sent for 
his nejxhew and urged him not to involve them 
both in ruin. Mohammed was deeply affected 
by this appeal, but could not, dare not, with- 
draAv. " Though they gave me the sun in my 
right hand," he said, " and the moon in my 
left, to bring me back from my undertaking, 
yet will I not pause till the Lord carry my 
cause to victory, or till I die for it." With 
that he burst into tears, and turned to go. His 
uncle called him back and said: "Go in peace, 
son of my brother, and say what thou wilt, for, 
by Allab, I will on no condition abandon thee." 

Left an orphan at an early age, and brought 
up by his grandfather, Mohammed had little of 
what we call education. It is doubtful whether 
he could read or write, and lie knew nothing 
of the teachings of the world's great masters, its 
sages and philosophers. In this respect he re- 
sembles our Saviour, and the influence which 
both the Arab and the Jew— for it is manifest 
that our Lord sprung out of Judah — have left 
upon the world, is all the more wonderful on 
that account. Bluff old Samuel Johnson, though 
too dogmatic and SAveeping as usual, was not 
altogether out of the way, after all, in saying, 
" There are two objects of curiosity — the Chris- 
tian world and the Mohammedan world." Cer- 
tainly, no other two, or ten, religions have so 
shaped history and molded the characters of 
men. For 1300 years Mohammed has been re- 
vered by myriads of men as the prophet of God, 
and is so regarded by not less than one hun- 
dred and sixty millions of human beings, whose 
number is constantly increasing. And for a still 
longer period Christianity has exercised a wider 
and mightier sway. How does it stain the pride 
of human learning that these two unlettered 
men, untaught of earthly masters, have secured 
such immense influence, such sincere regard ! 



RELIGIONS OF THE WORLD IN ALL AGES. 



59 



But Mohammed, though no scholar, had in 
early manhood that invaluable discipline of 
travel of which our Lord had no experience. 
True, we know not what may have occurred 
during these long years of silent subjection to 
his parents in their humble home at Nazareth. 
But Mohammed we know made frequent trips 
with caravans to Syria, and may, for one in his 
rank in life, be called a great traveler. The ad- 
vantage of this in enabling him to deal with and 
influence men is obvious. He was also what we 
would call a successful business man. His first 
wife, the wife of his youth, considerably older 
than himself, was a widow when he married her. 
He won her regard by the integrity and ability 
with which he had managed her affairs. In and 
through this management he must have received 
a training, the value of which our readers will 
understand without a word of explanation. But 
our Saviour was, to all outward appearance, sim- 
ply an obscure mechanic, growing up, in a re- 
tired village, among rude people, without the ad- 
vantages of travel or other extended intercourse 
with his fellow-men. 

There is a darker contrast between Christ and 
Mohammed. We do not speak of it because we 
delight to blacken the character of the latter. 
But fidelity to truth demands the distinct men- 
tion of this difference. The "years that breathed 
beneath the Syrian blue " were clearly sinless. 
Turn to the simple, straightforward, yet beauti- 
ful account of the life and labors of our Lord, 
given elsewhere in this volume. We may say 
with Browning, in his Epistle of the Arab Phy- 
sician, " Dost thou think " what a heart beats 
here? Jesus stands before us, holy, harmless, 
undefiled, and separate from sinners, yet full of 
divine sympathy with sinful man. With what 
calm tranquillity did he ask his accusers, " Which 
of you convinceth me of sin ? " With Moham- 
med all this is sadly otherwise. His life, if not 
stained with what we may justly call crime, 
shows great moral weakness. Of course he is 
not to be judged by too high a standard. But 
there is an evident lowering of the standard as j 
circumstances change, and especially as worldly 
success is secured. How different from our Lord, 
of whom Bishop Heber says with equal truth 
and beauty that his 



" years with changeless beauty crowned 
Were all alike divine." 

It is not claimed, it is true, for Mohammed in 
the Koran, that he was without fault. He does 
not pretend to be what he is not, Carlyle says. 
This candor is certainly to his credit, as is also 
his "candid ferocity," of which the same grim 
writer speaks. It is perhaps the misfortune of 
Mohammed that we know so much about him. 
No other founder of a great religion stands out 
so distinctly visible in the white light of his- 
tory. Bos worth Smith says we know as much 
of Mohammed as we do of Luther and Milton. 
His youth, his appearance, his kindred, and his 
habits, are set before us by his contemporaries 
with the minute fullness of detail which char- 
acterizes the advocate or the adversary of a new 
faith. We have his dreams and thoughts, the 
growth of the revelation he believed or claimed 
he had received, as it shaped itself in or to his 
thought. How different from the wise reserve, 
the at times impressive silence of our Gospels ! 
It might have been better for the reputation of 
the prophet had " something sealed the lips " of 
his disciples as it did those of the evangelists. 
As it is, he stands before us a strong, lofty, res- 
olute, but by no means faultless, leader. He 
himself confessed that he was a sinner, needing 
mercy and forgiveness. What then was the se- 
cret of his power? He believed in one living 
and true God, maker of heaven and earth, and 
of all things visible and invisible. This is, and 
always has been, the faith of his followers, the 
creed of Islam, which, by the way, is the proper 
name of the religion which we call Mohammed- 
anism. Its votaries do not give it this latter 
title, nor did Mohammed sanction its use. Of 
the significance of the term Islam we shall speak 
in a moment. We wish now to emphasize the 
fact that the God of Islam is the God of our 
Bible, our own God, the God in whose hands 
our breath is, and whose are all our ways. We 
who are Christians often overlook this. Some 
are even ignorant of it, and also of the fact that 
Mohammed acknowledged both Moses and Jesus 
to be prophets like himself. Our missionaries 
among the Mohammedans sometimes complain 
that we at home, with that half-knowledge which 
is often the most dangerous form of ignorance, 



(1(1 



RELIGIONS OF THE WORLD IN ALL AGES. 



will persist in talking of Allah, as if he were 
not the El, the Almighty of the Old Testament. 
And recently a Jewish rabbi, with something of 
the same imperfect understanding of our Chris- 
tian faith, has claimed Christianity and Mo- 
hammedanism as the two daughter-religions of 
Israel. The faith of Islam has indeed a close 
affinity with the Judaism of the early Christian 
centuries. But we are chiefly concerned now 
to note that the power of Mohammed and his 
immediate successors lay in their belief, and 
in their sincere, passionate proclamation, of the 
unity of God. 

This was not only their gospel, but their bat- 
tle-cry. It came to the countrymen of Moham- 
med as a revelation. Their religion was idola- 
try of a very low type, almost fetishism, mixed 
Avith that Shamanism, or sorcery, spoken of 
elsewhere in this book. It seems strange that 
Christianity had taken scarcely any hold upon 
them. But the Eastern church was deeply sunk- 
en in superstition. Its votaries were themselves 
but little better than idolaters. The Jews were 
burdened with an oppressive ritual, and their 
teachers, their rabbis, were lost in the mazes of 
traditions which the Apostle contemptuously 
calls " old wives' fables." To all this the stern, 
clear, simple faith of Islam formed a striking 
contrast. And, even when not carried at the 
point of the sword, it had a mighty attractive 
force. "It seized on these Arab hearts like an 
inspiration ; it roused them by its breath out of 
death to a vigorous national existence; it made 
Cosmos in their chaotic world; and wherever 
they bore it, it kindled a fierce enthusiasm. 
The Moslem rang it out like the blast of a war- 
trumpet, and everywhere it stirred, persuaded, 
quickened, and organized the peoples prepared 
for its message. The way in which it was caught 
from lip to lip, and repeated, re-echoed, age af- 
ter age, through the Moslem world, shows how 
deeply it had stirred the hearts and imagination 
of a vast section of the human race. It is the 
one master-key to the history of the Moslem con- 
quest, and to the elevating, purifying, and stim- 
ulating influence which, while the doctrine was 
young, Mohammedanism exerted on the nations 
which composed its empire, and, through them, 
on the whole world." And whatever vitality 



there is in this religion to-day, is due to the 
teaching and belief of this same truth. 

But while Mohammedanism showed this great 
vigor at the outset, and still possesses much 
strength, it also contained, and still contains, 
an element of great weakness. It is a system 
of thorough fatalism. It believes in God, but 
not in man. It leaves no room for the play 
of man's will, nor indeed of scarcely any of his 
faculties. To the conscience it makes a strong 
but illogical appeal. Illogical, because to the 
will, that master-poAver of the soul, it allows no 
genuine freedom. Every thing is fixed by the 
will, the decree, of God. No man can change 
his fate, or act otherwise than he does. On this 
point Islam resembles Buddhism and Brahman- 
ism, but Avith a very decisive difference. Brah- 
manism is pantheistic; and Buddhism, if not 
stark atheism, is at best pantheistic also. Pan- 
theism teaches that God is every thing and does 
every thing, as every thing is a part of God. 
There is therefore, there can be, no distinction 
between right and Avrong. Mohammedanism, on 
the contrary, believes in a personal God, Avho is 
just and righteous; may be said to believe in 
nothing else. The strength of Mohammedanism, 
we repeat, lies in this faith. Its mistake, its de- 
fect, Avas in teaching that man's sole duty Avas 
to submit to the unalterable will of God. This 
is precisely what Islam, the proper name of 
their religion, means : — Submission. The effect 
of such a faith in Aveakening energy and deprav- 
ing character it is not necessary to sIioav. The 
Avhole history of the Mohammedan empire illus- 
trates and confirms the statement that fatalism 
is a fatal mistake ; deadly to all the highest in- 
terests and noblest impulses of humanity. No 
matter Avhere or by Avhom it is preached, its end 
is death. It took time, centuries, for this to be 
demonstrated in the case of the Saracen and the 
Turk. It is of the nature of fundamental error, 
of a Avrong philosophy, to work sloAvly. It takes 
time to infect the sources, the springs, of activi- 
ty and to deprave moral standards. But the end 
is sure to be reached in time. Then they who 
have sowed the Avind, reap the whirlwind. The 
sins of the fathers are visited upon the children. 
Let the Agnostic theories of our day prevail — 
and they are only a thinly disguised Buddhism, 




ILLUMINATION OF EOMB. 



62 



RELIGIONS OF THE WORLD IN ALL AGES. 



not possessing even the moral earnestness of Is- 
lam — and government of the people, by the peo- 
ple, and for the people, will perish from our land. 

To the narrowness, the weakness, of its theol- 
ogy, Islam added, perhaps unwittingly, another 
injurious influence. In making Mohammed the 
apostle, the prophet, of God, it sanctified all his 
faults and sins. He did not, as we have seen, 
claim to be free from sin. But the faithful felt 
at liberty to follow his example somewhat close- 
ly. Especially when, as in the case of his mar- 
rying several wives, he had a special revelation, 
preserved in the Koran, justifying his conduct. 
This had, it would seem, much to do in fasten- 
ing on Mohammedanism that debasing system 
of polygamy, with whose corrupting influences 
the people of the United States have been made 
sadly, not to say shamefully familiar by the ex- 
istence of Mormonism under the protection of 
the American flag. 

It must not be inferred from our casual refer- 
ence to the Koran that it was altogether a matter 
of " private interpretation." It was not written 
entirely for the convenience of Mohammed. It 
contains, so say scholars who are familiar with it, 
no small amount of exalted morality and some 
sublime poetry. It is to the ordinary reader en- 
tirely without order or arrangement. The dif- 
ferent parts have been thrown together without 
any attempt at systematic arrangement. In our 
Bible the division into chapters and verses is an 
after- thought, a comparatively recent invention 
of man, purely a matter of convenience for ref- 
erence and quotation. But the Koran was re- 
vealed in chapters which are called Suras, — the 
word Sura meaning a row of bricks in a wall. 
The whole book was sent down in a complete 
form to the lowest heaven, and was then revealed 
piecemeal to Mohammed by the angel Gabriel. 
The prophet repeated it to his followers. He 
never committed any portion of the Koran to 
writing. It is said he did not know how to 
write. It is doubtful whether he ever learned 
to read. The story is told in the Koran that 
when the first revelation was made to him the 
angel appeared to him " in a wild and rugged 
spot " and bade him read. Mohammed replied, 
in great terror, that he was no reader. The angel 
shook him violently three times, and again bade 
him read, when the angel repeated these words : 



Read! in the name of the Lord, who did create; 
Who did create man in congealed blood. 
Eead ! for thy Lord is the most generous, 
Who has taught the use of the pen,— 
Has taught man what he did not know. 

Revelations were given as they were needed, 
and Mohammed repeated them in fragments, 
part to one believer, and part to another. At 
his death it was found that some had written 
down what they had received, but a considera- 
ble portion of the truth remained only in the 
memory of those to whom he had communi- 
cated it. All that could be was recovered, and 
it is claimed that all was recovered and record- 
ed, but without any regard to time or circum- 
stances of its first communication. This ac- 
counts for the incoherent shape in which the 
book has come down to us. There is no rea- 
son to doubt that it is what it claims to be — 
a faithful record of the revelations Mohammed 
declared he had received, and that nothing of 
any value has been omitted. It is also said 
that the Suras have been so thoroughly indexed 
that one can easily ascertain to what period in 
the prophet's life any chapter belongs, and also 
its connection with other portions of the book. 
Much study has necessarily been bestowed up- 
on the Koran to secure this knowledge of its 
contents. Indeed, it is claimed that no book 
ever written has been so much studied or even 
read as the Koran. Its relation to the Moham- 
medan faith seems to justify this statement. 
The learning of at least portions of the book, 
the repetition of its language, even when not un- 
derstood, is made obligatory upon all the faith- 
ful. "The Turanian and the Aryan, the Arab 
and the Negro, alike learn its sonorous sen- 
tences, day by day repeat its opening clauses, 
and pray in its words as their fathers prayed 
before them." To the Moslem the Koran, and 
the Koran alone, is the standard of Law, of 
Theology, and of Politics. If a believer in Is- 
lam brings a case into court, he must cite the 
Koran to maintain his cause. All questions of 
public policy must, theoretically, be decided by 
the same authority. If the Moslem would pray 
(and prayer, fatalist though he be, is much the 
larger part of his religion), he must use the very 
words of this same sacred book. It behooves 
him therefore to study it. It is taught in ev- 



RELIGIONS OF THE WORLD IN ALL AGES. 



63 



ery mosque with great diligence. But the chief 
center of its study is at Cairo, in the famous 
school of Al Azhar, where nearly 7,000 students 
may be heard every day repeating in a loud 
voice the " sonorous sentences " of the Koran. 

Many among these are natives of Central Af- 
rica, converts from Paganism, who, after complet- 
ing their studies, return to their countrymen to 
preach Islam with great fervor and success. It 
is estimated by a competent authority that the 
number of these missionaries averages about fif- 
ty a year. For Mohammedanism is not dead, or 
even dying. It takes rank with Christianity as 
a missionary religion. Among the negro popu- 
lation of Africa it is said to be spreading with 
great rapidity. And these converts are eager to 
acquire learning — the ability to read and explain 
the Koran, the only learning a Mussulman needs 
or desires. It is no uncommon thing for a new 
convert to travel a thousand miles, across the 
desert and clown the Nile, that he may reach 
the famous school at Cairo. Wherever Moham- 
medans are numerous they establish schools for 
themselves. But the more enterprising, or more 
zealous, often seek" better opportunities, or what 
we might call " the higher education." A story 
is told of a Mohammedan negro who is in the 
habit of purchasing costly books from London 
for his own use, and who, though living in the 
capital of the English colony, Sierra Leone, went 
away to Futah, two hundred and fifty miles dis- 
tant, to obtain what he regarded as better in- 
struction. Islam is unquestionably a great im- 
provement on the fetichism of these negro tribes. 
And the Koran, strange medley that it is, must 
contain much that is new and stimulating to 
their untutored minds. Even for the Christian 
scholar it has a weird fascination. 

We should like to give our readers some idea 
of the contents of this wonderful book. For 
wonderful it certainly is for its influence, if 
for nothing else. But it is also full of wonders, 
containing as it does strange legends from the 
Talmud and from apocryphal Christian writ- 
ings. It would be easy to more than fill our 
allotted space with fantastic or amazing stories, 
with which the book abounds, or with puerile 
details of trivial transactions. But we think it 
better to give a specimen of the Koran at its 
best. Our first extract may be said to represent 



its highest moral tone: "There is no piety in 
turning your faces toward the East or the West, 
but he is pious who believeth in God, and the 
last clay, and the angels, and the scriptures, and 
the Prophete; w T ho, for the love of God, dispen- 
seth his wealth to his kindred, and to the or- 
phans, and the needy, and the wayfarer, and 
those who ask, and for ransoming ; who observ- 
eth prayer and payeth the legal alms, and who 
is of those who are faithful to their engagements 
when they have engaged in them, and patient 
under ills and hardships, and in time of trouble. 
These are just, and those who fear the Lord." 
As a specimen of the best poetry of Islam we 
give a picture of the Judgment-day from the 
Sura called The Folding-Up: 

TVhen the sun shall be folded up, 

And when the stars shall fall, 

And when the mountains shall be set in motion, 

And when the wild beasts shall be huddled together, 

And when the seas shall boil, 

And when the souls shall be joined again to their 
bodies, 

And when the female child that had been buried 
alive shall 

Ask for what cause she was put to death. 
And when the leaves of the book shall be unrolled, 
And when the heavens shall be stript away like a 
skin, 

And when hell shall be made to blaze, 
And when Paradise shall be brought near, 
Every soul shall know what it has done. 

It has been suggested by some Christian teach- 
ers that it would be well for intelligent disciples 
of the Saviour to read the Koran. This is not 
a difficult task, as the book is not quite so large 
as the New Testament. It contains a consider- 
able amount of Christian truth, picked up by 
Mohammed in his travels, but a good deal dis- 
torted by him, perhaps because misunderstood. 
The present relations of Mohammedanism to 
Christianity, and the prospects of both these 
widely-professed forms of faith, are assigned to 
another section of this volume. 

Mohammedanism is worthy of careful, impar- 
tial study. There is much in it to approve ; 
there is more to pity and condemn. The more 
we know of it, the more thankful we shall be 
that ours is, from germ to fruit, from root to 
topmost twig, a Christian civilization. To a 
self-conceited young man who was declaiming 
against the Christian faith, Charles Lamb quiet- 
| ly said: "Pray, sir, did you come here in a hat 
I or a turban ? " Even those among us who dis- 
own Christianity are molded by it. 



64 



RELIGIONS OF THE WORLD IN ALL AGES. 



THE RELIGION OP THE OLD TESTAMENT. 

The Jew was of old a mystery to neighboring 
nations. He was thought godless because he had 
no images of the god he worshiped. The Persians 
alone of ancient peoples were in sympathy with 
the Jews on this point. Yet the Persians adored 
fire and the sun as symbols of the Divine Being. 
Not even this was allowed to the Hebrews. It 
was expressly forbidden. It was not enough that 
they made no graven image. When they lifted 
up their eyes and saw the sun and the moon and 
the stars, they were to beware lest they be driven 
to worship this host of heaven. Moses sternly 
reminds them that they saw no manner of sim- 
ilitude in the day that the Lord spake unto 
them in Horeb out of the midst of the fire. Isaiah 
asks, echoing in this Moses and Samuel and 
David — "to whom then will ye liken me?" 
This singular spirituality of the religion of the 
Old Testament we now recognize as one of its 
highest claims to our regard. For the value of a 
religion is measured by the character of the ob- 
ject or objects of Avorship it presents to its votaries. 
Tried by this test the religion of the Hebrews 
stands out supreme and incomparable among the 
religions of antiquity. Of course the only fair 
and proper way to judge the law-giver and the 
prophets of the Old Testament is to contrast their 
teachings Avith those ideas of God and man, of 
duty and blessedness, Avhich Avere inculcated 
among contemporary nations. A distinguished 
European scholar said not long ago: "if you 
want to prove the truth, the Avisdom, the sober 
and honest history of the Bible, and the purity 
of its religion, place it among the sacred books 
of the East. The sobriety of the Bible, the pu- 
rity of its spirit, the elevation and devotion of its 
tone, make it occupy an entirely unique place. 
Placed among the sacred books of the East, the 
contrast Avould make its truth only the more 
stand out." To vindicate this claim of the Old 
Testament revelation to supreme regard in its 
day, it is only necessary to shoAV that it Avas thus 
" foremost in the files of time," that it lifted man 
higher and made him purer than any other faith 
or teaching then known to the AvorlcL What 
then was this religion of the Jews ? 

We begin Avith the fundamental question of all 
religions, — the character of the Supreme Being. 
The HebreAVS Avere taught to believe that there 



Avas one living and true God, maker of heaven 
and earth, the only proper object of Avorship. 
No attempt was made to prove that there is a 
God. His existence Avas boldly assumed. In 
other ancient sacred books you find endless gene- 
alogies of the gods. You are told Iioav the gods 
came into being. If not born of parents, human 
or divine, they sprang from earth or air or sea. 
That is, they Avere the product of nature. But 
our Genesis begins Avith God, already existing — 
all-powerful, producing nature, not produced by 
it. " In the beginning God created the heavens 
and the earth." The great scientist Cuvier said 
of this sentence, " a sublimer passage than this 
never can or will come from a human pen." 
These opening words of Genesis have been praised 
with equal Avarmth by theologians also. Prof. 
Murphy, of Belfast, says: "This simple sentence 
denies atheism, for it assumes the being of God. 
It denies polytheism, and , among its various 
forms the doctrine of two eternal principles, the 
one good and the other evil; for it confesses the 
one eternal Creator. It denies materialism; for 
it asserts the creation of matter. It denies pan- 
theism; for it assumes the existence of God before 
all things and apart from them. It denies fatal- 
ism; for it involves the freedom of the Eternal 
Being." We must not overlook the fact that 
Avhat in pagan religions was divided up among 
many deities, gods of earth and air, of oceans 
and Avoods and streams, is in the Bible declared 
to be the work of the one sole Creator of heaven 
and earth, himself uncreated. The very name, 
Jehovah, by Avhich he revealed himself to his 
people Israel, means self-existent, or as the 
French translate it — The Eternal. It is well to 
observe also that the fatal defect of the Persian 
faith — the religion of Zoroaster, otherwise so pure 
and so akin to that of Moses, Avas the belief in 
two eternal principles, good and evil, in per- 
petual conflict. With this the strict monotheism 
of the Old Testament stands in vivid contrast. 
This primary truth has also great practical im- 
portance. It has special significance for us in 
modern times, because it is the only possible 
basis of that systematic knowledge of nature 
Avhich we call science. So long as men believe 
in gods many and lords many, Avith separate do- 
mains and conflicting interests, they can have 
no conception of a universe, a Kosmos, Avith all 



No. 6.- Countries of the Exile 



DIVISIONS. 

AL BA'NI A D-b 

A RA'BI A C-e 

AR ME'NI A C-c 

ARME'NIA MFNOR B-c 

AS SYR'I A D-d 

' BABYLO'NIA D— e 

CAP PA DO'CI A B-c 

CHALDE'A (Kal) D-e 

CI LIC'I A (si lis') B-c 

COL'CHIS C-b 

CRI ME' A A-a 

E'DEN (Garden of) D-e 

I BE'RI A C-b 

MEDIA E-d 

MES PO TA'MI A C-d 

PA'DAN A 'RAM B-c 

PAR'THI A E-d 

PER'SI A E-e 

PON'TUS B-b 

SCYTH'I A F-b 

SHI'NAR C-d 

SU SI AN'A E-e 

SEAS. 

A'ZOP B-a 

BLACK B-b 

CAS'PI AN : E-b 

PER'SI AN (gulf) E-e 

OU ROO MI'AH (lake) D-c 

VAN (lake) C— c 

MOUNTAINS. 

AR'A RAT D-c 

CAU'CA SUS C-a 

HER'MON B-d 

LEB'A NON B-d 

TAU'RUS B-c 

RIVERS. 

AR AX'ES D-c 

CHE'BAR (he) C-e 



EUPHRATES B-c 

HA'BOR D-d 

HID'DI KEL D-e 

KERK'HAH D-d 

KIZ'IL IR'MAK B-c 

KU'MA D-a 

KU REN' E-d 

KU'RA D-b 

SI HOON' A— c 

TE'REK D-b 

TI'GRIS C-c 

YESH'IL IR'MAK B-b 

TOWNS. 

AB A'VA C-d 

AN'TIOCH B-c 

BAAL'BEC (bawl) B-d 

BABY LON D-d 

BAG'DAD D-d 

BE RY'TUS B-d 

BIRS NIM'ROUD D-e 

CAL'NEH... D-e 

CAR'CHE MISH (he) B-c 

DA MAS'CUS B-d 

EC BAT' A NA D-c 

EC BAT' A NA E-d 

HA'LAH D-d 

HA MA DAN' E-d 

! HA'MATH B-d 

IHA'RAN B-c 

! HE LI OP'O LIS B-d 

HE'NAH C-d 

HIL'LAH D-d 

IS'SUS B-c 

MO'SUL C-b 

NIN'E VEH C-c 

OR'FAH B-c 

| PAL MYHA B— d 

SE LEU'CI A B-c 

SE LEU'CI A D-d 

SHU'SHAN E-e 

TAD'MOR B-d 

UR B-c 




"Y,ToIedo,Ohio. inthe Office of the Librarian of Congress, Washington. 



RELIGIONS OF THE WORLD IN ALL AGES. 



69 



its forces working in harmony, its laws uniform 
and universal in their operation. Viewed in 
this light, the saying of the apostle, that godli- 
ness, that is the worship of the true God, has 
the promise of the life that now is, is seen to 
have a deeper meaning than lies upon the sur- 
face. Scientists may say there is no God, they 
may despise the Bible, but they owe a deep 
debt of gratitude, as we all do, to him who first 
brought this message to man from his Maker — 
thou shalt have no other gods before me. We 
gratefully acknowledge the innumerable benefits 
conferred by Science upon the race — " a beam in 
darkness, let it grow." It has done much for 
morality and religion as well as for the peace 
and comfort of mankind. Science makes super- 
stition impossible. The telescope and microscope 
reveal the follies and fables of false religions. 
The spectroscope shows the power and will of 
the one Creator extending to the most distant 
heavenly bodies. The railroad has undermined 
and honeycombed caste. But on the other hand 
science, true science, depends upon religion. "It 
is truly and properly a blossom and fruit of 
faith, nor can it ever attain to its utmost and 
permanent development except upon the soil of 
religion." And that religion must teach as its 
starting point that there is only one living and 
true God. So in this sphere as in the higher 
realm of spiritual truth, we say to the scientist, 
as our Saviour said to the woman of Samaria- 
salvation is of the Jews. 

Let us turn now to a second great distinction 
of Old Testament teaching ■ — • the holiness, the 
moral purity, the hatred of sin, constantly as- 
cribed to God. This was indeed what separated 
the religion of the Jews most'Avidely from all 
surrounding forms of worship. Jehovah was the 
God of truth and righteousness. He would by 
no means clear the guilty. He was angry with 
the wicked every day. Even the prohibition of 
idolatry, of image Avorship, rested not so much 
upon the spirituality, upon the invisibility of 
God, as upon his infinite purity. " To whom 
then will ye liken me," was the appeal of the 
Holy One to the degenerate Jews, tempted to 
idolatry. God was so high, so holy, so glorious 
in holiness, that nothing devised by man, and 
not even anything created by the Lord himself 
could be used, as the sun was worshiped by the 



Persians, as an image or symbol of the Divine 
Being. So the mother of Samuel said, "there is 
none holy as the Lord, for there is none beside 
thee." The effect of this contrast between Ju- 
daism and heathenism it is almost impossible 
for us to appreciate. It is so natural for us to 
consider God as the great enemy of unrighteous- 
ness and injustice and impurity, that Ave hardly 
believe men could Avorship gods that Avere cruel, 
lustful and dishonest. Yet the thoughtful Greeks, 
the Avise and powerful Romans did this, and 
acute, polished Hindoos do it now. Our present 
concern is with the ancient religions, and of 
these an ancient scholar testifies, " there is not a 
single one of them Avhich has not consecrated 
by some ceremonial rite even the grossest forms 
of sensual indulgence, Avhile many of them 
actually elevated prostitution into a solemn ser- 
vice of religion." There Avas no morality in the 
religion of the heathen. Whoever lived a pure, 
upright life did so Avithout the aid of religion, 
if not in spite of its debasing influence. "Im- 
agine then," says Principal Fairbairn, " the 
transcendent moment for man, the moment of 
supremest promise, of grandest hope, Avhem the 
idea of a moral deity entered his heart, and passed 
into his history, Avhen all the energies of religion 
came to be moral energies for the making of 
moral men." What a boon to the human race 
that in the midst of the aAvful cruelties and im- 
purities of the religions of Egypt and Assyria 
and Phenicia, there appeared the clear revela- 
tion of the holy Lord God Almighty, Avho called 
Abraham friend, Avho talked Avith Moses on the 
mount, and sent his prophets to teach his OAvn 
chosen people to do justly, to love mercj^, and 
to Avalk humbly with their God. It is impossible 
to exaggerate the importance of this element of 
the HebreAV faith. We feel it to-day in the con- 
fessed necessity of religious teaching and relig- 
ious conviction as the support and assurance of 
purity and honesty and honor, in the home, in 
the nation, in business and society. All that 
exalts and adorns our modern civilization is 
but the echo of the voice of the Lord, calling 
as of old to men — Be ye holy, for I am holy. 

We pass naturally to consider next the Old 
Testament idea of man. This in every religion, 
in every social organization, groAVS out of and 
is regulated by its conception of God, or of the 



7<> 



RELIGIONS OF THE WORLD IN ALL AGES. 



object of worship, however named. We are not 
surprised therefore to find in the Bible a view 
. of man, his duty and destiny, his rights and 
obligations, utterly unknown in antiquity out- 
side of Judea. Man as man, every man, the 
poorest and weakest, is precious in the eyes of 
God, and should be in the eyes of his fellow- 
men. This must be so with a religion which 
teaches that man is made in the image and after 
the likeness of God, and that God — the Holy One 
of Israel. On the other hand, as Dr. Storrs says : 
" religions like Brahmanism, which recognized 
God only as a neuter, cold, and passionless First 
Cause, or a philosophy like the Buddhistic, which 
knows no God, which represents existence as es- 
sentially evil, and which traces the ultimate life 
of its leader through more than five hundred pre- 
vious lives of rat and crow and dog and pig, fish, 
peacock and golden eagle, could find no specific 
likeness to a Divine Original in the human 
soul." Accordingly they could have no true con- 
ception of the essential dignity of human na- 
ture. No other ancient religion taught this or 
could teach it except the simple faith of the 
Hebrew. And on its own basis it could teach 
nothing less. There is great significance in the 
promise of God to the children of Israel : " ye 
shall be to me a kingdom of priests." Kings and 
priests were then, as so often since, the oppres- 
sors of the people, and religion was only an 
instrument in their hands to perpetuate their 
power. But there could be no tyranny in a 
nation where every man stood upon this footing 
of equality. And for centuries we know that 
there were no kings in Israel. How grandly did 
Gideon refuse the kingly crown, saying with re- 
publican simplicity : " I will not rule over you, 
neither shall my son rule over you, the Lord 
shall rule over you." True, when Israel degen- 
erated and sought to imitate the neighboring 
nations, they chose a king against the solemn 
protest of Samuel. But the king was constantly 
reminded that the nation owed its allegiance not 
to him but to God, whom he also must obey. : 
Generally the priest, and always the prophet, 
stood before him as a true tribune of the people. 
Nowhere will you find such bold rebuke, such : 
denunciation of and burning indignation against t 
avarice and greed, dishonesty, injustice and op- * 
pression of the poor and needy, as in Isaiah, i 



; Jeremiah, Hosea and Micah. The Old Testa- 
' ment is in fact pervaded by this spirit. The 
. rights of the poorest were sacredly guarded, so far 
• as the teachings of the religion could secure this. 
: They were not to oppress one another, not even 
in buying and selling. They were not to oppress 
a hired servant that was poor and needy. Even 
Christians of the last quarter of the nineteenth 
century may learn something from Moses. 

The Old Testament religion affected Jewish so- 
cial life in another and more subtle way. God 
entered into covenant with the nation. He chose 
them to be "a peculiar treasure unto himself 
above all peoples." This was an act of God's free 
and gracious love, whereby he made, if we may 
say so, a contract, an agreement with the people 
to be their King and Defender. The Gentile re- 
ligions were mainly religions of aspiration, feel- 
ing after God, if haply they might find him. 
Take as a typical instance this despairing cry 
from an ancient Hindoo hymn translated by 
Max Miiller : " How can I get near unto Varura 
(Heaven) ? Will he accept my offering without 
displeasure?" But the religion of the Bible is a 
religion of condescension, a message from heaven. 
It is God seeking after man, calling : " Ho, every 
one that thirsteth, come ye to the waters, and 
he that hath no money; come ye, buy wine and 
milk without money and without price." Ob- 
serve, ^very one is included. It is one of the 
strongest affirmations of the Old Testament that 
God's covenant was made with the whole body 
of the people. " You stand this day all of you," 
said Moses, " that thou shouldst enter into cove- 
nant with the Lord thy God." He specifies not 
only "captains" and "elders" and "officers," hut 
"your little ones, your wives, and thy stranger 
that is in thy camp, from the hewer of thy wood 
unto the drawer of thy water." There could evi- 
dently be no aristocratic tendency in such a re- 
ligion. It put all on a level before God, that it 
might lift all up to the High and Holy One, 
who inhabiteth eternity. Here, too, Old Testa- 
ment teaching rises above all other ancient re- 
ligions. In some of these, in Egypt and India, 
we may freely acknowledge, there were pure and 
noble views of the Supreme Being, whose wor- 
ship was joined with that of inferior gods. There 
were lofty aspirations, and a high standard of 
morality. But these teachings were what learned 



RELIGIONS OF THE WORLD IN ALL AGES. 



71 



men call "esoteric." That is, they were essen- 
tially aristocratic. They were meant for and con- 
fined to the few. If not jealously guarded from 
the people, the people were regarded as incapable 
of understanding or apppreciating them. But 
we have seen that every Jew, even the hewer of 
wood and the drawer of water, shared in both 
the privileges and obligations of the covenant. 
Every child was to be taught diligently the high- 
est, most vital, truths. The germ of popular 
education is to be found in the Mosaic economy. 
And, therefore, also "government of the people, 
by the people, and for the people" sends its 
deepest roots clown into the Old Testament. 
For Hebrew society was organized, under the 
authority of religion, upon the basis of man's 
personal relation to God. Jewish institutions 
were essentially popular, democratic in the best 
sense of the term ; not only because of the dig- 
nity of the individual, but also in virtue of 
God's covenant relation to the nation, whereby 
he resented and punished every act of injustice 
toward man as a crime against Himself. If 
children are diligently taught these principles, 
oppression becomes impossible. Freedom is in 
the air. Accordingly, all history teaches that no 
body of men deeply imbued with the spirit of 
the Old Testament have ever long tamely sub- 
mitted to tyranny. Why did the Puritan "set 
his foot upon the neck of kings"? Why did the 
Pilgrim Fathers lay so deep and strong the foun- 
dations of constitutional freedom in our own 
land ? Because from the Bible, and especially 
from the Old Testament, they had learned " the 
love of liberty protected by law." In no ancient 
commonwealth was lawlessness so effectually 
restrained without the sacrifice of freedom as 
among the Jews. This was because of the spirit 
and teachings of their religion. God was not 
only Creator, but Law-giver. This conception of 
deity was unknown to ancient mythology. "It 
belongs," says Sir Henry Maine, "to a range of 
ideas comparatively recent and advanced." The 
Zeus of the Greeks was not a law giver, but a 
judge. His judgments, as also those of kindred 
and similar deities, were often cruel, and always 
capricious. For these gods were only deified 
men. Nor in any of the various forms of the 
deification of nature, or of what we now call 
"laws of nature," was there or can there be either 



| liberty or law. That is, there is no free, cheerful 
obedience of the creature to the Creator. There 
( is no person to give or to obey law. All is force, 
compulsion, necessity. For nature, as one of her 
latest worshipers says, is "stern as fate, absolute 
as tyranny, merciless as death ; it has no ear for 
prayer, no heart for sympathy, no arm to save." 
But in the Jews' religion you breathe an alto- 
gether different atmosphere. It was one of the 
primary essential truths of the Hebrew faith that 
God, the Creator, had given his people a law, a 
holy law, which required purity, honesty, up- 
rightness in them, in every one, while it pro- 
tected the weakest in the enjoyment of his rights. 
So, while it is true, as an eminent publicist says : 
"from Judea has come that leaven of revolution 
which still moves the world," it is true on the 
other hand that anarchy, lawlessness, disorder, 
are utterly alien to the teaching of the Old Tes- 
tament as well as of the New. Here you find 
" the most persistent protests against inequality, 
the most ardent aspirations after justice that 
have ever raised humanity out of the actual into 
the ideal." Here, too, you find the power which 
is able to guide, restrain and fulfill these aspira- 
tions. It is in the view of man as the child of 
God — a God who is Creator, Law-giver, Father, 
the Hearer of Prayer. What dignity and value 
this conferred upon human nature is easily seen 
by contrasting it with the estimate, especially 
of the common people, which prevailed under 
the sway of other religions. 

The worship required by the Hebrew religion, 
determined of course by these ideas of God and 
man, was greatly superior to that of the heathen. 
One marked feature of the former was its stern 
and absolute prohibition of human sacrifices. 
The attitude of the Mosaic law on this point is 
unmistakable. The man who made his child 
pass through the fire of sacrifice was himself to 
be put to death. Some difficulty has naturally 
been felt as to the temptation, the attempt of 
Abraham to offer up Isaac. It must be borne 
in mind that this was not an endeavor, as in 
the case of heathen sacrifices, to pacify an angry 
or blood-thirsty divinity. It is correctly de- 
scribed in the epistle to the Hebrews as an act 
of faith. Abraham was ready to offer up Isaac, 
his only child, the child of his old age, in whom 
centered not only all his hopes, but all the prom- 



72 



RELIGIONS OF THE WORLD IN ALL AGES. 



ises of God. He accounted that God was able 
to raise Isaac from the dead. It was an act of 
sublime confidence in God and complete sur- 
render of himself and his child to the Almighty. 
It was a severe test of the faith of the father of 
the faithful. It showed that his devotion to 
Jehovah was not surpassed by that of the heathen 
to their idols. At the same time the interven- 
tion of the angel showed that no such sacrifice 
was demanded or even allowed in the worship 
of God. The case of Jephtha's daughter was 
altogether different, since his action was unau- 
thorized, voluntary, and in fact willful. The 
worship enjoined upon the Jews was pure, cheer- 
ful, elevating. In common with other nations 
they regarded their sacrifices as banquets, feasts, 
occasions of joy, both for God and man. But 
all cruel and licentious rites were to be an abom- 
ination to them. Even drink-offerings of blood, 
so common among the heathen, they were not 
to offer to their holy and merciful God. If we 
adopt a recent and attractive theory that the 
shedding of blood in the Hebrew sacrifices was 
not simply, or even chiefly, to symbolize the 
need of pardon, but rather the worshiper's long- 
ing for communion, for intercession with Jeho- 
vah, then we can see how the constant repeti- 
tion of such rites would have a purifying and 
ennobling effect. The blood was, as in the 
passover, always the token of that covenant of 
which we have already spoken. And as often 
as the blood was poured out, it indicated a desire 
to renew the covenant, to be thoroughly identi- 
fied with, to have a life in common with, the 
holy and righteous God of Israel. The stimu- 
lating effect of such aspirations is obvious. But 
whatever our theory of sacrifice, it is clear that 
the religion of the Old Testament was humane 
and ennobling to a degree not to be found any- 
where else at the time. 

Three times a year the people were to be gath- 
ered together in their great national festivals, to 
be taught that the joy of the Lord was their 
strength. Home life was also cherished. Chil- 
dren were an heritage from the Lord. They 
were to be tenderly cared for, to be taught dili- 
gently the law of the Lord, that law which 
guarded so jealously the rights of the people and 
the honor of God. Had Israel but obeyed the 
voice of the Lord, how different would have been 



the course of history. But history is not the 
purpose of this paper. 

And yet it is a peculiar feature of the Bible, 
especially the Old Testament, that it is so largely 
historical. It has been called "not so much a 
religion as the history of a religion." It is a re- 
ligion communicated through the medium of 
history. In this it is unlike the other ancient 
religions. That of Zoroaster, for instance, the 
purest, the one most resembling the Mosaic 
faith, is here in decided contrast. The Zend 
Avesta, its sacred book, " is a liturgy — a collec- 
tion of hymns, prayers, invocations, thanksgiv- 
ings. It contains prayers to a multitude of de- 
ities, among whom Ormuzcl is always counted 
supreme, and the rest only his servants." 

How different the Old Testament — so largely, 
and in the earlier portions so exclusively, his- 
torical. Put the prayer-book, excellent and ven- 
erable as it is, beside the Bible, and you will see 
the difference. The Bible tells in quaint lan- 
guage the simple, straight-forward, beautiful story 
of Noah and Abraham, Moses and Joshua, Sam- 
uel and David. It tells what they did, how God 
revealed himself to them, and what he required 
of them. The Ten Commandments are, as Dean 
Stanley says, "not only the heart and essence 
of the old Jewish religion, but the foundation 
of all religion." Yet they come to us simply as 
an incident in the wanderings of Israel. How 
strange that we should find in this primitive 
code of a child-like people, a race of freed men, 
the great underlying principles of modern civili- 
zation, or at any rate of its jurisprudence. What 
a testimony to the power of the Old Testament 
religion, that its "Ten Words," for so the He- 
brew phrase strictly is, should last so long, and 
exert an influence so deep and wide. And this 
shows also the substantial truth of the Bible, for 
truth alone endures. 

Another striking feature of the Jewish religion 
may well be considered at this point. What is 
called its " secularism " has excited much sur- 
prise, and given rise to no small discussion. Of 
all ancient religions that of Moses laid least 
stress upon the future state. Some go so far as 
to assert that the Jews before they came in con- 
tact with the Persians did not believe in a life 
beyond the grave. This is an extreme state- 
ment, from which most biblical scholars dissent. 



JEWS LED INTO CAPTIVITY. 
"Thus Judah was carried away captive out of his own land." 



'* RELIGIONS OF THE 

It is acknowledged, however, on every hand, 
that the references to a future life are few, and, 
especially in the older books, indistinct. Neither 
the rewards nor the punishments of the world 
to come are pressed upon men, in the Old Tes- 
tament, with any urgency. Its sanctions are 
drawn from the life that now is. Men are to 
be obedient to God, kind and just to each other, 
because of the blessings they will receive here. 
If they sin, they will be punished in this world 
in various ways, but a "wrath to come" here- 
after is certainly not clearly revealed or pro- 
claimed in the Old Testament. 

When carefully considered, nothing in the He- 
brew religion is more surprising than this. The 
other religions of the time dwell more or less 
fully upon the future life. That of the Egyp- 
tians may be said to have dwelt in the future. 
Nearly all its force was expended in preparing 
its votaries for the life to come. 

The famous Book of the Dead, found inscribed 
on the papyrus rolls in the most ancient tombs, 
gives abundant evidence of this. Nothing can 
be more life-like than its descriptions of the 
happiness or misery that await man, as he is 
justified or condemned. The ordeal through 
which the soul must pass is stern and pitiless. 
The departed is seen with his own heart in his 
hand, adoring the Scarabeus, emblem of the cre- 
ative power of his new shade life, and pleading 
for its renewal ; now again he ranges through a 
tract peopled with nameless shapes of horror un- 
utterable — probably emblematic of the sins and 
sorrows of his life on earth — crocodiles and ser- 
pents, tortoises and " shapeless devourers of 
heads and hearts," scented with death and with 
fingers of steel. Fighting his way through these 
he enters at last the judgment hall. He is ar- 
raigned before forty-two judges who sit as asso- 
ciates of the great god Osiris, and to each of 
them he must assert his innocence of a particu- 
lar sin. To one he says, "0 thou with the flam- 
ing eyes, I have not played the hypocrite." To 
another, "0 thou who dost crack the bones, [i. e., 
who dost make the joints to tremble,] I have not 
lied." And so on through the long list of sins 
possible for man. If justified by this tribunal, 
the departed rest from their labors in the fields 
of Paradise. Here they reap and reap under the 
eyes and smile of the Lord of joy, who exhorts 



WORLD IN ALL AGES. 

them thus : " Take your sickles, reap your grain, 
carry it into your dwellings that ye may be glad 
therewith, and present it as a pure offering unto 
God." Of the fate of the lost the Book of the 
Dead gives a fearful picture. They pass into a 
world where the sun's disc is black as ink— there 
are to be seen long processions of souls lost for- 
ever, their hearts torn from their bosoms, plunged 
into boiling caldrons, with the symbol of that 
happiness they have forever forfeited. 

We need not dwell upon the fact that noth- 
ing like this, nothing in the least resembling it, 
occurs in the Old Testament. Yet is it not 
strange that the children of Israel, ignorant and 
enslaved in the midst of the brilliant civiliza- 
tion of which this religion was an essential part, 
should not have been tinctured by it ? And is 
it not still more wonderful that Moses, learned 
in this wisdom of the Egyptians, did not teach 
it, at least its lofty ideal of life beyond the grave, 
to his own nation, over whom his influence was 
so strong and lasting? An eccentric theologian 
of the last century insisted that "the Hebrew 
or Mosaic religion was, by its not appealing to 
the sanctions of the future, proved to he of di- 
vine institution and miraculous character." The 
argument was, since other religions appealed to 
the future world, and the Old Testament did not 
(an extreme statement not generally endorsed), 
the latter could only be maintained by divine 
power and guidance. Whatever we may think 
of this ingenious reasoning, one thing is clear : 
The religion of the Old Testament is independ- 
ent of that of Egypt. Moses did not lean on 
what he had learned in the palace of the Pha- 
raohs, or in the schools of the priests of Osiris. 
This is only saying in other words that the Mo- 
saic teaching was independent of all surround- 
ing religions, since all resembled, if they did not 
bear traces of the influence of Egypt. And 
Egypt was then, and had been for ages, the 
most civilized nation of which history gives us 
any hint or trace. 

Here among the children of Israel, just escaped 
from bondage, was set up a marvelously new re- 
ligion. It made no strong appeal to men on the 
ground of future rewards and punishments. " Its 
emphasis," says Principal Fairbairn, " was laid 
on the present, on the construction of a state in 
the world that now is, which should be alto- 



RELIGIONS OF THE WORLD IN ALL AGES. 



75 



gether in harmony with the will of God. They 
were to build up where they stood as living men, 
a city that was in its laws, in its character, its 
work, its ideal, to be a city of God, a state con- 
stituted and constructed according to the divine 
plan. And this was to be done because God, 
who created the world, so commanded. The 
laws that were at the root of the whole were 
moral laws, enforced reverence to God, depend- 
ence upon Him, worship that was moral obedi- 
ence, truthfulness, honesty, chastity, neighborli- 
ness, filial devotion and love." 

If we examine carefully the requirements of 
the Hebrew religion, we shall see that the above 
language is none too strong. Its spirit is not 
only just and righteous, as we have already 
shown, but merciful, and even tender, especially 
toward the poor and helpless. This appears in 
its minutest details. The wages of the day- 
laborer must be paid before the sun went down. 
The pay of the poor man must not "abide all 
night, until the morning " with the employer. 
With pathetic earnestness is the latter told that 
the former "setteth his heart" upon his wages, 
"because he is poor." Cultivated fields, includ- 
ing vineyards and orchards, were not to be swept 
bare of their produce. Something was to be left 
for the poorer members of the family or tribe. 
Especially where grain was sown, the corners 
were not to be wholly reapt, but to be left, in 
sharp distinction from our modern "corners" 
for the poor and the stranger. If the poor man 
gave his clothing as a pledge, a mortgage, it was 
to be returned to him before the going clown of 
the sun. It may be well to give here in full this 
provision as repeated and emphasized in Deuter- 
onomy : " When thou dost lend thy brother any 
thing, thou shalt not go into his house to fetch 
his pledge. Thou shalt stand abroad, and the 
man to whom thou dost lend shall bring out the 
pledge abroad unto thee. And if the man be 
poor, thou shalt not sleep with his pledge; in 
any case thou shalt deliver him the pledge again 
when the sun goeth down, that he may sleep in 
his own raiment, and bless thee : and it shall be 
righteousness unto thee before the Lord thy God." 
The law strictly forbade any interest to be taken 
for a loan to any poor Israelite, either in the 
shape of money or of produce, and at first, as it 
seems, even in the case of a foreigner; but this 



prohibition was afterwards limited to Hebrews 
Only, from whom, of whatever rank, not only 
was no usury, on any pretence, to be exacted, 
but relief to the poor by way of loan was en- 
joined, and excuses for evading this duty were 
forbidden. 

The far-seeing wisdom of the Mosaic constitu- 
tion appears not only in these and similar regu- 
lations of the relations of different classes, but 
also in those general provisions which operated 
alike and with equal authority upon the rich 
and the poor, master and slave. Take, for in- 
stance, the precise, minute directions as to food, 
clothing and cleanliness. It was customary for- 
merly to criticise these as puerile, burdensome, 
meddlesome, unmeaning. The last charge has 
the least show of reason. These strict, imperi- 
ous rules had an evident educational and re- 
ligious purpose. They were intended to sepa- 
rate the Jews, especially in their infancy as a 
nation, from the corrupt and corrupting peoples 
that surrounded them. Just as children at 
school now need to be severed from distracting 
and debasing influences. The rites of purifica- 
tion and the distinctions between clean and un- 
clean food, were intended to impart a sense of 
the nature and value of holiness, of moral pu- 
rity, which could perhaps not be attained in any 
other way. Certainly it was deepened and pre- 
served by this apparently cumbersome ritual. 
No care or labor is too great to secure such- a 
result. For nothing higher than purity of char- 
acter and life can be sought for a man or race. 
Perhaps it is never safe to claim that the end 
justifies the means. But in this case the means 
justify themselves. Our modern study of sani- 
tary science enables us to recognize the fact that 
these old Jewish laws were intended, at least did 
tend, to promote bodily health. They were both 
physical and moral, civil and religious. The 
Hebrews were surrounded by people whose very 
worship, and of course their whole life, was of- 
ten obscene, and therefore uncleanly. Jehovah 
taught them by the mouth of Moses that clean- 
liness is not only " next to godliness," but a part 
of it. For it must be borne in mind that the 
Old Testament puts the weight of religious ob- 
ligation upon these directions as to cleanliness 
of clothing and food, of house and camp and 
furniture. They were to keep all these statutes 



76 



RELIGIONS OF THE WORLD IN ALL AGES. 



because Jehovah their God had commanded them 
to do these things, that they might live, and 
possess the goodly land he had given them. 
This, at least, is not to be called " a mistake of 
Moses," or any one else. How great would be 
the gain to society and to posterity, if all genu- 
ine, earnest Christians, and still more if all 
who profess and call themselves such, could be 
brought to feel that obedience to the laws of 
health, care as to food, dress, the person and the 
household, is a part, and no small part, of their 
duty to God. This was enjoined upon the Jew- 
ish people. Many of the provisions of their code 
were suited only to their situation or the period 
in which they lived. But the spirit of their 
polity can not be too highly commended. We 
may still read with profit the books of Leviti- 
cus and Deuteronomy. After having long neg- 
lected, if not despised, the Mosaic institutions, 
Bible students and students of social science, are 
beginning at last to understand and appreciate 
them. 

The Sabbath legislation of the Old Testament 
was one of its prominent features. The religious 
meaning and value of the seventh-day rest need 
not here be enlarged upon. Nor is it necessary 
to discuss the question whether the weekly Sab- 
bath was observed by the patriarchs, even from 
Adam to Moses, and by other nations beside the 
Jews. Many think it dates as a positive insti- 
tution, as a religious obligation, from the giving 
of the law at Mt. Sinai. Others contend that it 
begun in the garden of Eden. And it may well 
have done so. However that may be, if we would 
correctly estimate the law of Moses at this 
point, two things must not be overlooked. First, 
the seventh-day rest was part of a great Sabbatic 
system, enjoined upon the Hebrews as a part of 
their religion. There was not only the weekly 
Sabbath, but a succession of Sabbaths, running 
through a long cycle of years. The seventh 
month, opening with the Feast of Trumpets and 
containing the Day of Atonement and the Feast 
of Tabernacles, the last named being the most 
joyful of Hebrew festivals, had a peculiarly sa- 
cred character. It is not probable that labor 
ceased entirely during the month. But it be- 
longed to the Sabbatic system. Its great center 
was the feast of Tabernacles or Ingathering, the 
year and the year's labor having come to a close. 



In this last respect its analogy to the weekly 
Sabbath is obvious, and this gave it its sacred 
character. Every seventh year was also a Sab- 
bath, during which the land was to rest. The 
fiftieth year, some say the forty-ninth, was the 
year of jubilee, with its wonderful redemption 
and restoration — a Sabbath of Sabbaths, full of 
joy and gladness. All these equally with the 
seventh-day rest were matters of religious obli- 
gation. This is the reason why so often the chil- 
dren of Israel were told — "ye shall keep," not 
the Sabbath, but "my Sabbaths, I am the Lord." 
Of course the weekly Sabbath was the basis of 
all this legislation. Therefore, it alone is men- 
tioned in the Decalogue. But the symmetry of 
the system as a Avhole is impressive, and should 
not be lost sight of. 

Thoughtful Bible students have alw T ays recog- 
nized the fact that the command to work is as 
much a part of the Decalogue, and is as impera- 
tive, as the command to rest. " Six days shalt 
thou labor and do all thy work." There was to 
be in Israel no idle, non-producing class. Con- 
sidering that this law was given to a recently 
enfranchised race, a nation of freed-men, to whom 
labor had been a burden and a shame, but rest a 
rare if not an unknown privilege, this careful 
balancing of the claims of labor and rest, will 
give proof of great practical wisdom. 

A second point to be regarded is, this arrange- 
ment, this setting apart of days and months and 
years, had an important secular result and pur- 
pose. It was, to begin with, a wise provision for 
" shortening the hours of labor. '' We would count 
it a great gain now if we could secure for every 
working-man and woman one day in seven to 
spend at home in rest and quiet. How much 
more generous was the Mosaic economy, which 
gave not only clays, but months and years that 
might be so employed. While the land rested, 
during the Sabbatic year, the laborer rested also. 
He was, in fact, to have the benefit of what grew 
of itself during that year. " Six years thou shalt 
sow thy land and gather in the fruits thereof; 
but the seventh year thou shalt let it rest and 
lie still ; that the poor of thy people may eat, and 
what they leave, the beasts of the field shall eat." 
It might seem to us now very improvident to 
pursue such a course, especially if both the forty, 
ninth and fiftieth years were kept as Sabbaths 



RELIGIONS OF THE 

for the land. "The weight of authority among 
scholars is decidedly in favor of this view. That 
cultivated fields need rest is so well understood 
now that we must admire rather than apologize 
for this provision of the law of Moses. The 
rotation of crops being then unknown, there 
is every reason to believe that the best possible 
substitute for scientific tillage was to let the land 
lie fallow every seventh year." But the chief 
reason for this enforced rest was at once humane 
and religious. It was for the sake of the poor, 
as we have indicated, and as appears from other 
regulations in regard to the Sabbatic year. It 
was not lawful to collect a loan from any im- 
poverished Israelite during this period, though 
the claim seems to have been not cancelled, but 
suspended. At the same time the prosperous 
are solemnly warned not to refuse to lend to 
their poorer brethren, because the seventh year 
might be near at hand. This temporary re- 
lease of the debtor must not be confounded with 
the release of the Hebrew slave at the end of his 
seventh year of service. The latter was complete 
and unconditional, and occurred whenever the 
prescribed term was fulfilled, whether that coin- 
cided with a Sabbatic year or not. But this re- 
lease of the slave is connected with the Sabbat- 
ical principle of the Hebrew religion. So also 
" the Sabbatic year began with the Sabbatic 
month, and the whole law was to be read every 
such year during the feast of Tabernacles to the 
assembled people. It was thus, like the weekly 
Sabbath, no mere negative rest, but was to be 
marked by high and holy occupation, and con- 
nected with sacred reflection and sentiment." 
So profoundly religious was the spirit and mean- 
ing of this year of rest, that one reason given for 
its observance was that the land might " keep a 
Sabbath unto the Lord," to whom, we are ex- 
pressly told, the land belonged. 

The most curious feature of the Jewish sys- 
i. tern, in some respects its " crown and roof," was 
the great jubilee, which came every fifty years. 
Its deeper meaning is but imperfectly appre- 
hended by most readers and by many students 
of the Bible. Its position in the Mosaic econ- 
omy is described by a competent scholar as fol- 
lows : " The rest and restoration of each member 
of the state, in his spiritual relation, belongs to 
the weekly Sabbath and the Sabbatical month, 



WORLD IN ALL AGES. 77 

while the land had it's rest and relief in the 
Sabbatical year. But the jubilee is more imme- 
diately connected with the body politic ; and it 
was only as a member of the state that each 
person could participate in its provisions. It 
was not distinguished by any prescribed relig- 
ious observance peculiar to itself. But in the 
Hebrew state, polity and religion were never 
separated, nor was their essential connection 
ever dropped out of sight." In some respects 
the jubilee year resembled other Sabbatic sea- 
sons. But its most prominent characteristic was 
its effect upon the ownership of land. Here we 
recur to the fundamental principle of the He- 
brew economy, which has already been alluded 
to. The land was the Lord's. As was the peo- 
ple, so was their land. " The land shall not be 
sold forever : for the land is mine ; for ye are 
strangers and sojourners with me. I am the 
Lord your God which brought you forth out of 
the land of Egypt, to give you the land of Ca- 
naan, and to be your God" (Lev. 25: 23, 28). 
The relation of a people to their land is most 
intimate and vital. Without a father-land, a 
national hearth-stone, there can scarcely be any 
proper national life, any political existence or 
history worthy of the name. The land question 
is full of peril and perplexity now, as it has been 
in all past ages. Moses showed his forecast in 
determining this while the children of Israel 
were yet in the wilderness. The Jews, it has 
been well said, are the only people who had a 
system of land tenure before they had any land. 
They thus avoided the risk of haphazard arrange- 
ments and temporary expedients, of insidious 
abuses that grow up, unperceived or neglected, 
to threaten the life of a nation. If the Pilgrim 
Fathers had put some such provision into the 
famous " combination " which they drew up in 
the cabin of the Mayflower, they would have 
entered more into the spirit of the law of Moses, 
and might have saved us some trouble. Moses 
placed what publicists call " the right of eminent 
domain," the absolute ownership of the soil, in 
the hands of God alone. All rights of owner- 
ship and use were held directly from Him, and 
subject to His direction and control. Accord- 
ingly, when Israel entered the promised land, 
Joshua distributed it by' lot among the families 
or households of the different "tribes. This was 



'° RELIGIONS OF THE 

an inalienable possession of the family. That is, 
one might sell his portion, but all land so sold 
must return to the family during the year of 
jubilee, and the price of sale was calculated ac- 
cordingly, though a house in a walled town 
could not be reclaimed. Redemption on equita- 
ble terms was allowed at all times before the 
jubilee, and it will be seen at a glance how this 
legislation, if faithfully observed, would prevent 
the growth of land-monopoly, that most odious 
and most fatal of all forms of extortion and op- 
pression. It was this that ruined Rome. Moses 
forestalled any such crisis, so far as law is avail- 
able for that purpose. The tendency of his legis- 
lation as to debts, land, labor, slavery and the 
rights of persons generally, was to prevent the 
accumulation of wealth in a few hands, the 
growth of enormous fortunes, side by side with 
increasing and ever-deepening poverty. If then 
prevention be better than cure, what place shall 
we assign to the religion and law of the Old 
Testament as a wise and merciful code and faith 
for man ? Many of its details would of course 
be unsuited to our situation and times. But 
we have by no means outgrown its spirit and 
aim. 

We may not be ready to endorse the claim set 
forth recently by a distinguished Jewish rabbi of 
Cincinnati, that " had the Hebrews not been dis- 
turbed in their progress a thousand and more 
years ago, they would have solved all the great 
problems of civilization, which are being solved 
now." But it is evident that the Hebrew state 
had in a remarkable degree the elements of 
progress and stability. And this chiefly because 
it rooted itself so thoroughly in religion, and 
above all, in such a religion, a religion which 
sought to bring the individual and the nation 
to the highest and the best within its reach. 
The teaching of the Old Testament was not final 
and absolute. It was provisional, " a shadow of 
good things to come." We are expressly told in 
the New Testament that by the rites and sacri- 
fices of the old dispensation, the "Holy Ghost 
signified that the way into the holiest of all was 
not yet made manifest, while the first taberna- 
cle was yet standing." The older teaching has 
therefore not an absolute but a relative perfec- 
tion. "It was impossible that the earliest could 
be perfect as the latest, but it was perfect as a | 



WORLD IN ALL AGES. 

first, as a germ that had all the capabilities of 
growth and expansion needed for ultimate per- 
fection." 

We thus come to the highest glory of the re- 
ligion of the Old Testament — its prophetic char- 
acter. We mean by this much more than the 
power its prophets possessed of foretelling future 
events. This of itself is quite subordinate to the 
grand prophetic vision of the coming kingdom 
of God. This runs through the Old Testament 
from beginning to end — and beyond, for it 
reaches over into the New Testament, to men 
like the aged Simeon, who took the infant Sav- 
iour in his arms, and said : " Lord, now lettest 
thou thy servant depart in peace, according to 
thy word, for mine eyes have seen thy salvation." 
But if we confine ourselves strictly to the Old 
Testament, we shall find on every page the proof 
of its prophetic, preparatory character. 

Its essence, its determinative law, is given no- 
where more clearly than in the promise to Abra- 
ham, " in thee shall all the nations of the earth 
be blessed." The germ of Christianity — the final 
and absolute religion, was hidden here. To the 
nurture of this germ, till " the fullness of the 
time should come," the Jewish nation was called 
and consecrated. The promise at first may have 
been vague, but the expectation was always in- 
tense, especially with the nobler spirits in Is- 
rael. Moses had concentrated their gaze, their 
hope, upon a person, a prophet like unto him- 
self. Seers and psalmists, kings (those worthy 
of the name), and reformers, all united in longing 
for the appearance of the Messiah, the Anointed 
servant of God, who was to redeem Israel. It is 
impossible to exaggerate the influence of such 
a hope in the life of a nation, if heartily em- 
braced. Even if inadequately apprehended, as 
was evidently the case with the great body of 
the people, its effect upon them must be lasting 
and decisive. We are dealing now, however, witli 
the religion of the Old Testament in its idea, not 
in its result. We ask what it aimed to do, not 
what it actually accomplished. Viewed in the 
latter light, it may be disappointing. Its ideal 
was above the level of the people to whom it 
came with promise and command. Their his- 
tory, according to their own sacred books, was a 
succession of failures to realize — to make real 
and actual the religion they professed. This 



RELIGIONS OF THE 

reflects credit on the religion considered in its 
ideal, its aim. This is especially true of the Old 
Testament teaching in regard to that kingdom 
of God of which the Messiah was to be the 
founder and head. That one divine religion 
should be the precursor of another, that the 
former should wax old and vanish away, is of 
itself evidence that God's thoughts are not our 
thoughts, nor his ways our ways. 

This incompleteness of the Old Testament 
economy helps to explain some tilings, which 
would otherwise be mysterious if not objection- 
able. A relatively lower moral tone may be ex- 
pected in a transitional religion. Some things 
will be suffered for the hardness of men's hearts, 
which the final and absolute religion would con- 
demn and remove. The former can only be tested 
by its relation to the latter. As is said in the 
Epistle to the Hebrews, that inspired explanation 
of Old Testament teaching : " God has provided 
some better thing for us, that they without us 
should not be made perfect." This principle 
throws light also upon the apparently selfish ex- 
clusiveness, the real seclusiveness of the Hebrew 
religion as taught in the Old Testament. Israel 
was kept, St. Paul tells us, "under tutors and 
governors," until the time appointed of the 
father. That is, the restraint was not only tem- 
porary, but educational. And this not for the 
sake of Israel alone but for the Gentiles, for 
them "that are afar off, even as many as the 
Lord our God shall call." " The election of the 
Jews," says De Pressense, " was made in the in- 
terest of all : the privilege was a ministry and a 
priesthood in favor of the whole human race, 
destined to be saved. Israel, by virtue of being 
the chosen people and servant of Jehovah, was 
the priest-people, dedicated to holiness, and con- 
sequently to isolation, in the midst of a corrupt 
and idolatrous humanity." 

Viewed in this light, the separation of Israel 
becomes not only inoffensive, but alluring. We 
are pleased to see in it the passing shadow which 
proclaims the existence and the ultimate un- 
veiling of the light that lightens every man. 
We have already forestalled the objection that 
the Jews themselves did not so understand their 
position. This only shows how they did "err, 
not knowing the Scriptures, nor the power of 
God." It was indeed their great mistake and 



WORLD IN ALL AGES. 79 

folly, that they held the truth in unrighteous- 
ness. Before their captivity in Babylon, we read 
of constant lapses into the idolatry of the sur- 
rounding nations. Afterward, though proud of 
their covenant relation to Jehovah and tithing 
mint, anise and cummin, they neglected judg- 
ment, mercy and faith, which latter our Lord 
expressly called the weightier matters of the law. 
They fell more deeply into that haughty pride, 
that scorn and hatred of other nations, which 
had always been more or less their weakness, 
but which became their most offensive peculi- 
arity after the return from Babylon. This was 
apostasy from Jehovah as truly as their previous 
idolatry. It was a betrayal, a fatal misapprehen- 
sion of the true prophetic character of their re- 
ligion. We shall fall into a like misunderstand- 
ing if we do not recognize the fact that the Old 
Testament contains not only a code of laws, re- 
ligious or political, but "points beyond these to 
a deeper spiritual meaning in the present, and 
to a higher spiritual fulfillment in the future." 
To this higher spiritual conception, especially in 
its relation to the future, psalmists and prophets 
were continually recalling the nation. Nor need 
we be surprised to find that the one book of the 
Old Testament which embodies most of this as- 
piration and hope is the Book of Psalms. The 
psalmist, the poet, is the true prophet, for, as one 
of our own poets has said : 

He sings of what the world will be 
When the years have died away. 

So David sings in the sixty-seventh Psalm — 

God be merciful unto us and bless us, 
And cause his face to shine upon us; 
That thy-way may be known upon earth, 
Thy salvation among all nations. 
Let the peoples praise thee, God: 
Let all the peoples praise thee — 
let the nations be glad and sing for joy. 
God, even our own God, shall bless us ; 
God shall bless us, 

And all the ends of the earth shall fear him. 

How fully does this set forth the far-reaching, 
world-wide scope of the religion of the Old Tes- 
tament! Holding fast to the covenant relation 
of the chosen people to Jehovah, it at the same 
time extends the blessings of the covenant to all 
nations. And this is not a peculiarity of the 
Psalms, though most fully developed in them, 



RELIGIONS OF THE WORLD IN ALL AGES. 



80 

and in the writings of the prophets, especially of 
Isaiah. Abraham saw the day of the Messiah, 
the far-off, coming day, and was glad. Jacob in 
his death-song, foretelling what should befall in 
the latter clays, pointed to the coming Shiloh, 
unto whom should the gathering of the nations 
be. Every religious institution organized by 
Moses (and what institution in Israel was not 
religious ?) proclaimed the kingdom of God, and 
looked forward to the coming of the king, the 
Christ, whose kingdom should fill the whole earth. 

This is the most profound and radical distinc- 
tion which separates Old Testament teaching 
from all the other religions of antiquity, and 
only with them can it be properly compared. 
We have dwelt largely upon the contrasts and 
differences which distinguish the religion of the 
Jews. We must not forget that it had much in 
common with other religions. It must have, 
since it was made for man as he then was, that 
he might become what he ought to be. It must 
have much in common with them, since they 
also, certainly some of them, held much im- 
portant, imperishable truth. We need not enu- 
merate the points of coincidence, though prompt 
to recognize them. We may acknowledge that 
the resemblance includes more than the posses- 
sion of a priesthood, sacrifices, a temple, and 
religious festivals. It reached to the deepest 
truths. But the difference is that Paganism 
drifted away from, or distorted and covered up, 
these original elements. It is a striking fact 
that in the heathen religions, so far as we can 
learn their history, the earlier is always the 
purer form. There is a process of debasement 
which is unmistakable. A recent historian, one 
who does not seem to have any strong Chris- 
tian or biblical leanings, says of the religion 
of Egypt ; the sublimer portions are demon- 
strably ancient, and the last stage of the Egyp- 
tian religion, that known to the Greek and Latin 
writers, was by far the grossest and most cor- 
rupt. This same steady decline is manifest in 
all the old religions. As St. Paul says: "they 
did not like to retain God in their knowledge." 
The religion of the Old Testament is a solitary 
and significant exception. Here there is a light 
that shines more and more — not, it is true, unto 
the perfect day, for perfection could not come 
through the Levitical priesthood — but the light 



that led them on was light from heaven. And 
so it shone till the day-star from on high vis- 
ited the people — " a light to lighten the Gentiles, 
and the glory of Israel." 

But for this hope of Israel, this expectation 
of a Messiah, a Prince of Peace, the religion of 
the Old Testament would be to us only a sub- 
ject of curious enquiry, a matter of speculation 
and debate. Now we read the Old Testament, 
we study it, and feed our souls upon it, because 
"it is manifest that our Lord sprang out of 
Judah," and " the testimony of Jesus is the 
spirit of prophecy," its very essence and life. 

The position of the Old Testament in general 
literature must not be overlooked. This is not 
dependent upon belief in its inspiration. Unbe- 
lievers acknowledge it equally with the most de- 
vout, though believers recognize this intellect- 
ual power of the Old Testament, especially its 
tenacious hold upon the minds of men, from 
generation to generation, as one of the proofs 
that " holy men of old spake as they were moved 
by the Holy Ghost." The Bible has been trans- 
lated into more languages than any other book, 
ancient or modern. Missionaries have created 
languages, that they might give this one book 
to the peoples whom they would reclaim from 
heathenish barbarism. We call it rightly the 
Bible — the booh — for all men and all times. But 
when we study it carefully, the Old Testament 
in particular, we find it not so much a book as 
a literature, the growth of centuries, the product 
of many minds, endowed with great diversity 
of power and culture. Statesmen and herds- 
men, warriors and kings, men who came up 
from among the people, and men who were 
"born in the purple," contributed to this collec- 
tion of books, which is stamped with such evi- 
dent unity of purpose and effect that we call it 
the Bible — the book. It keeps its place in our 
homes and libraries in virtue of its unfading 
freshness, its unfailing power. We read the Old 
Testament, and will continue to read it, because 
we find there, as Milton said of his works (so 
thoroughly imbued with the spirit of the He- 
brew faith), "something so written to after 
times, as that they would not willingly let it 
die." The splendor and beauty of this ancient 
literature, its undying influence, impresses, might 
almost be said to oppress, with amazement every 




HOLY 



STAIRS, ROME. 



82 



RELIGIONS OF THE WORLD IN ALL AGES. 



thoughtful mind. The history, neither of relig- 
ion nor of literature, furnishes any thing ap- 
proaching it. Only the connection of the Gre- 
cian mythology with modern education can be 
compared to it, and this, perhaps, is on the 
wane. It was always limited in its sphere. It 
never touched, or at its best but slightly, the 
great heart of the common people, who hear 
gladly as of old, not only the teaching of the 
Christ, but the voices of Moses and the proph- 
ets. How impressive is the testimony borne by 
Robert Burns, the great peasant poet, in his 
" Cotter's Saturday Night," to the value of the 
Old Testament teaching. The priest-like father 
reads the sacred page, 

How Abram was the friend of God on high ; 
Or Moses bade eternal warfare wage 
With Amalek's ungracious progeny. 

Or Job's pathetic plaint or wailing cry, 

Or rapt Isaiah's wild seraphic fire; 

Or other holy seers that tuned the sacred lyre. 

From scenes like these springs not only " Old 
Scotia's grandeur," but that of America as well. 
Nor is it only what Mr. Lincoln used to call 
"the plain people" who cherish this attachment 
to the Old Testament, though their testimony 
is most valuable of all. Men steeped in classic 
literature have turned with delight to "Siloa's 
brook that flowed fast by the oracles of God." 
Poets and orators, scholars and critics, men of 
the highest culture and the most severe taste, 
have poured out expressions of admiration, 
which would seem extravagant, did not the 
thorough study of literature, especially in its 
ancient forms, more than justify the praises so 
freely bestowed upon the writers of the Old Tes- 
tament. Milton said : " there are no songs com- 
parable to the songs of Zion, no orations equal 
to those of the prophets, and no politics like 
those which the Scriptures teach." Goethe pro- 
nounced the book of Ruth, "the loveliest thing 
in the shape of an epic or idyl which has come 
clown to us." Prof. Tayler Lewis, a scholar at 
home in the literature of all ages and countries, 
said of the book of Job: "Considering its an- 
tiquity and artistic perfection, it rises like a 
pyramid in the history of literature, without a 
predecessor, and without a rival." Carlyle de- 



clared the same book, '• Apart from all theories 
about it, one of the grandest things ever written 
by man. A noble book. All men's book. Such 
living likenesses were never since drawn. Sub- 
lime sorrow, sublime reconciliation , oldest cho- 
ral melody as of the heart of manhood ; so soft 
and great as of the summer midnight; as the 
world with its seas and stars. There is nothing 
written, I think, of equal literary merit." The 
great German critic Ewald, says of Isaiah: "Both 
as prophet and as author he stands upon that 
calm, sunny height which in each several branch 
of ancient literature, one eminently favored 
spirit at the right time takes possession of." In 
striking contrast with this judgment of a quiet, 
learned man, and yet in confirmation of it, is 
the statement made by Dean Stanley, that " The 
wild tribes of New Zealand seized the magnifi- 
cent strains of Isaiah, as if belonging to their 
own national songs, and chanted them from hill 
to hill with all the delight of a newly discov- 
ered treasure." What poet of our own, or of 
any age, might not be proud of such apprecia- 
tion? But the Psalms are the most wonderful 
creation of Hebrew literature. 

Their echoes roll from soul to soul, 
And live forever and forever. 

John von Miiller, who has been called the 
German Tacitus, a man of severe classic taste, 
says : " There is nothing in Greece, nothing in 
Rome, nothing in all the West, like David, who 
selected the God of Israel to sing Him in higher 
strains than ever praised the gods of the Gen- 
tiles." Milton, a man of like spirit, said: "Not 
in their divine arguments alone, but in the very 
critical art of composition, the Psalms may be 
easily made to appear over all the kinds of lyric 
poesy incomparable." But here, too, it is the 
testimony of the common people which is the 
highest praise. These Psalms have been sung 
for thousands of years. They are sung and 
chanted to-day in myriads of homes, Christian 
and Jewish, on the land and on the sea, in every 
quarter of the globe. We may almost say of 
them, as the Psalmist himself said of the silent 
teaching of day and night: "there is no speech 
nor language, where their voice is not heard." 
Surely, "their line is gone out through all the 
earth, and their words to the end of the world." 



RELIGIONS OF THE WORLD IN ALL AGES. 



83 



They have become a universal religious language, 
"in which man may tell his joy or sorrow, his 
contrition or exultation to God." The history 
neither of religion, nor of literature, has any 
thing to parallel this, or even approaching it. 

Such a literature shows the power of the re- 
ligion that gave it birth. But from all this lit- 
erary splendor we turn to the plain, homely 
features of Old Testament teaching as among the 
best evidences of its divine authority. It was 
made for human nature's daily food. " Of all 
ancient literatures, of all ancient writings pos- 
sessed by man, the writings with the largest 
sense of humanity, the greatest sense of the 
rights of the individual, the noblest conception 
of labor and its reward, of society and its func- 
tions, are the writings of the Hebrews." But 
above all we cherish the Old Testament, because 
is so clearly foretells the coming of the Messiah, 
the Prince of Peace, who came not to destroy, 
but to fulfill, the law and the prophets. 

CHRISTIANITY. 

Apart from its connection with the Old Testa- 
ment, Christianity can claim no great antiquity. 
This is an objection which the Hindoos and Chi- 
nese often make to it. They are offended that a 
juvenile and upstart faith should undertake to 
displace institutions and beliefs which have come 
down to them from time immemorial. If the 
value of a religion is to be measured by the num- 
ber of years it has flourished, or even managed 
to live, Christianity must take a quite inferior 
place. It is the youngest of all the great relig- 
ions, except Mohammedanism, that now divide 
the allegiance of mankind. And even among 
the forms of faith that have long since perished 
there are some, those of Egypt and Chaldea for 
example, which, modern research assures us, 
lasted nearly twice as long as Christianity has 
been in the world. But this drawback, if it be 
so regarded, secures one advantage to those who 
would study Christianity as a movement in his- 
tory, a stage in the progress of the race. Its be- 
ginnings are open to thorough scientific investi- 
gation. There is no mist, no pre-historic haze. 
We are not left to conjecture, to analogy, to the 
happy guess of a brilliant genius, or the dogmatic 
assumption of learned but prejudiced antiquari- 
ans. True, there are controversies, disputes as 



to matters of fact, as there are to-day about the 
battle of Shiloh. But we walk in the clear light 
of history, at the high noon of the Roman em- 
pire, with its world-wide supremacy. The study 
of origins, of the birth and growth of life, is al> 
ways fascinating to a reflective mind. To mark 
the feeble beginnings and trace the progress, 
rapid or gradual, of a man, a nation, a world, 
gives us a sense of power in ourselves, as well 
as in the life whose history we follow, not oth- 
erwise to be enjoyed. It is like following up 
the course of a river to the fountain from which 
it springs. Though baffled at times in our in- 
quiries, or compelled occasionally to review and 
alter our judgments, this will stimulate our ac- 
tivity and heighten our pleasure, if only we can 
feel that we stand on the firm ground of reality. 
When we come to apply this scientific method 
to the growth of Christianity, we find we are 
dealing with a religion thoroughly historical from 
its very beginning. There is no cloud-land of 
myth or fable, no long, uncertain, involved tradi- 
tion, dim and faded with age, enfeebled through 
lengthened transmission. We stand face to face 
with the facts, or at least with what is alleged 
to have occurred. 

The days "when Cyrenius was governor of 
Syria," live on the pages of history in colors as 
vivid as those in which the buried cities of 
Herculaneum and Pompeii have preserved the 
daily life of the early Roman empire. It is a 
curious fact that we have clearer knowledge of 
the actual beginnings of Christianity than of 
that period of its history immediately following. 
There is an obscurity resting upon the second 
century, which stands in marked contrast with 
the clear light that illumines the first. Ancient 
documents recently recovered have lessened the 
difference in a measure. More light may be ex- 
pected to break forth from the same quarter, as 
the Orient continues to give up its hidden treas- 
ures to patient, laborious, discriminating search. 
But we who seek to know the essence and spirit 
of the Christian faith have great reason for grat- 
itude, that we have in the New Testament such 
a body of strictly original documents (apart 
from the question of their inspiration), the tes- 
timony of contemporaries, and, in some in- 
stances, of those who were eye-witnesses of the 
power and glory of the Christ. 



84 



RELIGIONS OF THE WORLD IN ALL AGES. 



But before we take up the gospels and epistles 
it is well to look at what arrests the attention 
of every one who carefully studies the history 
of Christianity. Before the advent of our Sav- 
iour there was a work of preparation going on, 
silently, but widely, and of incalculable impor- 
tance. So clear is this to the attentive observer 
that some have thought to account for Christi- 
anity as "the result of a gradual accretion of 
different elements," and that its growth was due 
to local, natural and temporary causes. We shall 
see as we proceed that this is too narrow, too 
slender, a 'foundation upon which to rear the 
majestic and enduring fabric of Christian his- 
tory. But the theory sets forth, as mistaken gen- 
eralizations usually do, a partial truth. Christi- 
anity was not only " heir of all the ages," but 
in the centuries immediately preceding the com- 
ing of the Christ, there were movements among 
the nations, which are seen now to be the ful- 
fillment of what Isaiah foretold as the exalting 
of the valleys and the bringing down of the 
mountains, " to prepare the way of the Lord." 

Prominent among these, and first in the order 
of time, was the dispersion of the Jews through- 
out the whole civilized world. This was the in- 
direct result of their captivity in Babylon. We 
must not regard their being carried away into 
a foreign land, far from their homes and the 
graves of their fathers, as an unmixed calamity. 
It was a judgment, a deserved and severe pun- 
ishment, long threatened and delayed, but at 
last inflicted in a way that fills us with amaze- 
ment. But, like all the chastisements of the 
Lord, it was tempered with mercy. We can see 
now how, as in the somewhat similar case of 
the selling of Joseph into Egypt, "God meant 
it for good." Good came to Israel, to the whole 
nation, in being thoroughly divorced from idol- 
atry, the imitation of other nations, to which 
they had been previously so prone. But the 
greatest gain was to the heathen nations, the 
Gentiles, with whom the Jews were thus brought 
in contact. All over the Persian empire and 
its successors sprang up synagogues, centers of 
the simple worship of Jehovah. The effect upon 
the heathen of the contrast between this and their 
own impure idolatries can hardly be exagger- 
ated. Proselytes quitted Paganism by thousands 
to embrace Judaism, while Paganism gained no 



adherents from among the devotees of the stern 
Hebrew faith. The Acts of the Apostles show 
us clearly how this condition of affairs helped 
the earty progress of Christianity. 

The old order changed slowly among the Jews, 
but the process was complete at or before the 
birth of our Saviour. One result of the disper- 
sion was the transformation of the Hebrews 
from an agricultural into a commercial people. 
This sent them everywhere, and everywhere 
they carried their religion. True they were 
hated and despised. And they on their part 
repaid this contempt with a haughty scorn of 
the Gentiles which is almost incredible. In the 
Fourth Book of Esdras, written probably dur- 
ing the first Christian century, the Jew is rep- 
resented as saying to God : " On our account 
Thou hast created the world. Other nations, 
sprang from Adam, Thou hast said are nothing, 
and are like spittle, and Thou hast likened their 
multitudes to the droppings from a cask. But we 
are Thy people whom Thou hast called Thy first- 
born, Thine only-begotten, Thy well-beloved." 
One of their rabbis of the same period said : " A 
single Israelite is of more worth in the sight of 
God than all the nations in the world ; every 
Israelite is of more value before Him than all 
the nations who have been or will be." Yet 
with all their arrogance the Jews exercised great 
influence, perhaps never so great as in the early 
Roman empire. 

Cassar, superior in this, as in so many other 
respects, to popular prejudice, favored the Jews. 
He gave them the same privileges in Rome 
which Alexander the Great, also their friend, 
had conferred on them in Alexandria. The great 
Julius also issued an edict forbidding any law 
to be passed, anywhere in the empire, to hinder 
the Jews from " living according to their own 
laws." Augustus confirmed them in all their 
privileges. So they swarmed all over the Ro- 
man world. But naturally the Hebrew popu- 
tion was largest in the cities, the great commer- 
cial centers. There were thousands of them at 
Antioch and Alexandria, at Tarsus and Eph- 
esus, at Corinth and Thessalonica. At Rome, 
not long after the birth of Christ, no less than 
eight thousand Jews supported a petition sent 
from Judea against Archelaus, the son of Herod. 

This dispersion among the Gentiles was not 



RELIGIONS OF THE WORLD IN ALL AGES. 



85 



an unmixed spiritual gain to the latter. In the 
book of Acts we catch glimpses of " vagabond 
Jews," wandering exorcists, such as the apostle 
encountered at Ephesus. Of this class also was 
the sorcerer Bar-Jesus, whom Paul so sternly 
rebuked, who had lived apparently on terms of 
intimacy with the Roman proconsul, in the rich 
and prosperous island of Cyprus. Such men 
were types of a large class of Hebrew adven- 
turers. They reflected no credit upon their na- 
tionality or their professed faith. Even among 
what we might call the better class, who would 
have scorned these base arts, there appears to 
have been such conformity to the prevailing im- 
morality, as justified St. Paul in telling the 
Jews plainly, in his epistle to the Romans, that 
the name of God was blasphemed among the 
Gentiles through them, and that by breaking the 
law they dishonored God. The statement of 
Professor Maurice is probably none too strong : 
"jthat the effect of the presence of the Jew in 
a number of heathen lands was only to destroy 
the religion which they had, as his unbelief in 
their idols helped to deprive the heathen of their 
flickering, insecure faith, while his own godless- 
ness supplied nothing better in the place of it." 
Still, throughout the Roman empire there was 
not only the synagogue, but. here and there, 
many "a devout man according to the law," 
like Ananias at Damascus, to whom Saul of 
Tarsus owed his first direct instruction in the ; 
Christian faith. The presence of such men was 
no small gain to any community. Besides, the 
simple, reasonable worship of the synagogue was 
a great advance upon the impure, senseless or- 
gies of the heathen. It was attractive to thought- 
ful people, and those who had any sense of pro- 
priety. So the Jews made many proselytes, 
while none were made from them to heathen- 
ism. These proselytes formed the principal me- 
dium through which Christianity passed to the 
Gentile races. Lydia of Thyatira, whom Paul 
baptized at Philippi, the first convert on Euro- j 
pean soil, belonged to this class. Through them, 
and in many other ways, the dispersion of the 
Jews all over the Roman empire helped greatly 
in spreading that gospel of the grace of God. 
which was to be preached to all nations, begin- 
ning at Jerusalem. 

A second mighty movement that paved the | 



way for the spread of the gospel, was the diffu- 
sion of Greek language, literature, and ideas. 
This was the immediate result of the career of 
Alexander the Great, and was itself the most 
permanent of his achievements. He brought the 
Orient and the Occident into relations hitherto 
unknown. " He took the meshes of the net of 
Greek civilization which were lying on the edge 
of the Asiatic shore, and spread them over all the 
countries he traversed in his wonderful cam- 
paigns." Greek was spoken in Babylon, on the 
banks of the Euphrates, by Jews whose ancestors 
had been brought from Jerusalem by Nebuchad- 
; nezzar, and on the shores of the Mediterranean 
! arose the city of Alexandria, a Greek Babylon, 
where the Hebrew Scriptures were translated 
! into the native tongue of Plato and Sophocles. 
Greek thus became the universal language of 
j literature and philosophy. The sagacious Ro- 
mans made it their own for all their higher 
learning and more thorough education. Their 
earliest poets preferred it to the more sonorous 
but less expressive Latin. In the days of the 
apostles, whoever could speak Greek could count 
upon making himself understood everywhere in 
the East and in the West, though this ability 
proclaimed its possessor an educated man. This 
explains the astonishment with which the chief- 
captain at Jerusalem, a Roman official, asked 
Paul — " Canst thou speak Greek ? " It was by 
no accident that the New Testament was written " 
in this language : " a vital, flexible, spiritual 
language, adapted by its very constitution, not 
only to charm men in poetry or stir them in 
eloquence, but to present in most responsive and 
subtile completeness, the supreme results of spec- 
ulative thought, or the instructions of Divine 
inspiration." 

We must not overlook the influence of Greek 
ideas, especially in the form of philosophy. The 
whole history of the Christian church has felt the 
impress of the great Athenian masters of spec- 
ulative thought. Foremost among these stands 
Plato, the pupil of Socrates, both of them men 
who seem to have had premonitions of Christian 
truth. The scholar reports his teacher, four hun- 
dred years before the coming of Christ, as say- 
ing : "We must wait for some god or god-inspired 
man to show the true knowledge of our duty 
toward God to our purified eyes." Aristotle, 



80 



RELIGIONS OF THE WORLD IN ALL AGES. 



who studied with Plato and taught Alexander 
the Great, made philosophy — his own and that 
of his predecessors — a universal possession. He- 
has been called a world-conqueror, like his great 
pupil, though in another and better way. In 
the first century of our era Aristotle was not 
generally studied, his writings having been lost 
for nearly two hundred years, and only recently 
recovered. Plato was better known, but the most 
popular teachers were the Stoics and Epicureans, 
the very philosophers who encountered Paul at 
Athens. So far as Christianity was concerned 
the influence of the latter was either simply 
negative or positively injurious. It dissipated 
superstition, but it weakened morality. By its 
doctrine that pleasure, self-gratification, is the su- 
preme good, it debased man and dissolved society. 
Still it had an appreciable effect for good in show- 
ing the emptiness of idolatry and freeing men 
from the oppression of false religions. With the 
Stoics the case was altogether different. This 
system had much in common with Christianity, 
though it differed widely from it. There is a 
marvellous resemblance between the writings of 
St. Paul and Seneca, the great Stoic teacher of 
the first century. These two eminent men, so 
different in their lives, the one a poor, persecuted 
tent-maker, the other a rich, powerful courtier, 
were born about the same time, and were put to 
death by the command of the same cruel tyrant, 
Nero, though upon altogether different pretexts. 
The similarity of their teachings, not only as to 
substance, but as to language and spirit, is so great, 
that many have thought they must have been per- 
sonal friends, but of this there is not a particle 
of proof. Still the coincidences of the Stoic phi- 
losophy with Christianity remain and, though 
not numerous, are clear and striking. The Stoics 
taught that virtue is the sole thing which is good 
in itself. Stoicism was cosmopolitan. It brought 
in the idea of a citizenship of the world. " My 
nature," says Marcus Aurelius, " is rational and 
social; and my city and country, so far as I am 
Antoninus, is Rome; but so far as I am a man, 
it is the world." Epictetus taught that a Stoic, 
when beaten, must love those who beat him, " as 
the father, as the brother of all." Seneca is, at 
certain points, of all the philosophers least re- 
moved from the sphere of Christian feeling. He 
tells man to " look up to God and say : Use me 



• henceforth whereunto thou wilt, I consent unto 
: Thee, I am Thine. I shrink from nothing that 
■■ seemeth good unto Thee." Again he says : " Pray 
and live as if the eye of God were upon you." 
" You must live for another if you would live for 
yourself." "Wherever a man is, there is room for 
doing good." Men imbued with such teachings 
might be expected to welcome the gospel. Yet 
Stoicism had its hard, repulsive side. It was 
proud, haughty, self-conscious, self-reliant. It 
had no pity for the sinful, the ignorant, and them 
that were out of the way. We look away from 
these great philosophers to an obscure Jewish 
priest, the father of John the Baptist, rejoicing 
at this very time, in "the tender mercy of our 
God, whereby the day-star from on high hath 
visited us." By the same natural reaction it 
often happened in the first century that men 
turned from the harshness of Stoicism to the 
milder but mightier teachings of Christ and the 
Apostles. There was to be found, then as now, 
all that philosophy could give and much more. 
And so philosophy became a kind of John the 
Baptist crying in the wilderness, " Prepare ye 
the way of the Lord." Prof. Fisher in his " Be- 
ginnings of Christianity " sums up the prepara- 
tory work of Greek philosophy as follows : " It 
dissipated, or tended to dissipate, the supersti- 
tions of polytheism ; it awakened a sense of need 
which philosophy of itself failed to meet ; and it 
so educated the intellect and conscience as to 
render the gospel apprehensible, and, in many 
cases, congenial to the mind. It originated ideas 
and habits of thought which had more or less 
direct affinity with the religion of the Gospel, 
and which found in this religion their proper 
counterpart." 

There was another influence at work, more 
positive, more pronounced, and no less powerful 
than Grecian civilization — the submission of both 
the civilized world and savage tribes to the au- 
thority of Rome. This process had been going 
on for centuries. At the birth of Christ it was 
substantially complete. Rome had fought a mur- 
derous battle with barbarism and lower forms 
of civilization. She had conquered, and finally, 
after subjugating Greece, the home of learning 
and the arts, she became herself the pupil of 
her captive. So everywhere went hand in hand 
Roman law with Greek literature and philosophy. 



RELIGIONS OF THE WORLD IN ALL AGES. 



87 



But Greek learning would have been weak and 
defenseless, short-lived perhaps, and certainly 
inert, but for the protection given by Roman 
power. The Romans had a genius for govern- 
ment, the power to hold vast populations with 
discordant tendencies, scattered over a wide ter- 
ritory, subject to law and order. The Greeks were 
notoriously deficient in this. No Oriental empire 
ever attempted it, or seems to have deemed it 
possible. Alexander dreamed of it, and had he 
lived, might have accomplished it. It was re- 
served for Rome and especially for the Cassars. 
So we read in the beginning of the gospel of St. 
Luke : " It came to pass in these clays that there 
went out a decree from Caesar Augustus that all 
the world should be taxed." This coincidence, 
the birth of our Saviour at the very time when 
Roman authority was practically universal, when 
the Roman empire was at last firmly established, 
has a vast significance to the student of history. 
Especially is it to be observed that the first preach- 
ing of the gospel was the announcement by John 
the Baptist, the fore-runner of our Lord, that the 
kingdom of heaven, the kingdom of God, was at 
hand. To the setting up of this spiritual king- 
dom, a kingdom not of this world, the world-wide 
dominion of Rome was an immediate, humanly 
speaking a necessary, preparation. "The Romans 
conquered like savages, but ruled like philosophic 
statesmen, till, from the Euphrates to the Atlan- 
tic, from the shores of Britain and the borders of 
the German forests to the sands of the African 
desert, the whole western world was consolidated 
into one great commonwealth, united by bonds 
of law and government, by facilities of commu- 
nication and commerce, and by the general dis- 
semination of the Greek and Latin languages." 
Nothing hindered the disciples of Christ from 
going everywhere to preach the word. From 
Rome as a centre stretched in every direction 
those magnificent highways, the remains of which 
endure to this day, our admiration and our envy. 
Everywhere there was a population that had 
quiet and leisure in which to listen to the preach- 
ing of the Gospel. " No war nor battle's sound " 
disturbed them. Severe and oppressive as was 
the Roman rule upon the subjugated nations, it 
everywhere enforced peace and order as between 
man and man. We see in the book of Acts the 
" chief captain " quelling a riot at Jerusalem, 



and " the town clerk " of Ephesus dispersing a 
mob. The latter gives a clear hint of imperial 
power and vigilance, when he quietly suggests to 
his fellow-citizens : " We are in danger to be called 
in question for this day's uproar." This was 
but a type of what might happen anywhere 
throughout the whole three thousand miles 
breadth of Roman territory from the Euphrates 
to the Atlantic. Especially did one who, like 
the apostle Paul, carried with him the protecting 
aegis of Roman citizenship, possess a great ad- 
vantage. Whoever could rightly call himself a 
Roman, above all " freeborn," could, as occasion 
required, claim the assistance, or set at naught 
the insolence or rebuke the heedlessness, of any 
official. He could " appeal to Caesar," and to 
Caesar he must go. 

No one can seriously consider this condition 
of the world, and not see that the hand of God 
was in it. Through these ages, from Cyrus to 
Caesar, from Nebuchadnezzar to Nero, " one in- 
creasing purpose runs.'' The names last men- 
tioned show that there was, and continued to be, 
cruelty and tyranny. And perhaps the last state, 
under Nero, was worse than the first. But "a 
light was breaking calm and clear." " The full- 
ness of the time" had come. " It was the Lord's 
doing and it is marvellous in our eyes." So it 
must seem to any one who observes how the Ro- 
mans, the Greeks, and the Jews — the men of the 
three languages in which the inscription upon 
the cross of our Saviour was written — had un- 
consciously combined, and with all their an- 
tagonisms, conspired, to make "straight in the 
desert a highway for our God." It is the same 
principle, the same process, though not wrought 
out after the same pattern — for God fulfills 
himself in many ways — which we find acknowl- 
edged by our great, modest, reverent American 
soldier as to his own work — " It iioav looks as 
though Providence had directed the course of the 
campaign of Vicksburg, while the army of the 
Tennessee was the agent that executed the de- 
cree." We delight to trace the same interaction 
of divine and human agency in the opening of 
the great Christian battle of the ages with sin 
and wrong. 

And this brings before us the other side of the 
somewhat pleasing picture we have just drawn. 
For there is another view of the old Roman 



88 



RELIGIONS OF THE WORLD IN ALL AGES. 



world which must not be altogether withheld. 
It can not be fully revealed here. It is so dark 
and foul, so black with lust and cruelty, that it 
must not be put upon paper, if that were possi- 
ble, even to be read silently to one's self. St. 
Paul, in the first chapter of his epistle to the 
Romans, gives a calm, guarded, but frightful de- 
scription of heathen morals. He has sometimes 
been accused, or suspected, of unfairness and 
exaggeration. But never by those familiar with 
the actual condition of Roman society in the 
days of the Caesars. Matthew Arnold, who 
knows if any one in our day does, what this 
antique life really was, has dared to say : 

On that hard Pagan world, disgust 

And secret loathing fell ; 
Deep weariness, and sated lust, 

Made human life a hell. 

M. Lecky in his History of European Morals 
speaks of the pages of Suetonius, who wrote the 
Lives of the Caesars, as " remaining an eternal 
witness of the abysses of depravity, the hideous 
and intolerable cruelty, the hitherto unimagined 
extravagances of nameless lust, that were then 
manifested on the Palatine," the hill on which 
stood the palaces of the Caesars. This is the im- 
pression made in our day upon fair-minded, 
impartial students of history, with no strong 
Christian bias to prejudice their judgment. It 
is the testimony of the Roman contemporary 
writers themselves. Not merely the satirists, and 
the play-writers, who might be expected to cari- 
cature and distort, but grave, serious, deliberate 
historians bear witness to the shameless profli- 
gacy and abounding corruption, which prevailed, 
and spread through all ranks of society. To 
Graeco-Roman civilization it may be said with 
truth — out of thine own mouth will I judge 
thee. Greece must be joined with Rome in this 
condemnation. For it was the voluptuous self- 
indulgence of the degenerate Greeks that mainly 
corrupted the primitive simplicity. Wealth had 
been pouring in steadily for centuries from con- 
quered provinces. It was Greece that taught 
Rome how to use all these treasures to gratify 
vanity and pamper lust. " Greece was to Rome 
what we might imagine an intelligent slave to 
be, who seeks to dominate her master by flatter- 
ing his passions." Even if Latin literature had 



utterly perished during the dark ages, we have 
in the buried cities of Campania, Herculaneum 
and Pompeii, so marvellously preserved for our 
thorough inspection, an enduring proof of the 
truth of all we read, and even more, of the coarse 
and shameless vice of the early Roman empire. 

Outwardly, to the noble and the prosperous, 
life had a certain grandeur of magnificence. The 
houses, Seneca tells us, Avere refulgent with gold. 
The palace of a wealthy Roman frequently con- 
tained four dining rooms, twenty bed-chambers, 
and a hundred other rooms beside, and was 
surrounded by a double portico of marble. Slaves, 
attired in gorgeous vestments, circulated through 
the apartments, opulence shone out in every cor- 
ner, fountains shot up in sparkling columns in 
the banquet rooms. The Romans were especially 
fond of the coarse pleasures of the table. Seneca 
says : " they eat to vomit, and vomit to eat, and 
do not deign to digest the feasts collected from 
all parts of the world." All regions were ran- 
sacked for strange luxuries for the table. Great 
rewards were offered for the invention of new 
dishes. Fabulous sums were squandered upon 
their carousals. Vitellius is said to have spent 
between thirty and forty millions of our money 
in eating and entertainments, in about seven 
months. Another glutton, after having wasted 
an enormous fortune in similar excesses, killed 
himself, because he was afraid, as he had only 
$400,000 left, he would starve to death. This 
same senseless extravagance was displayed in 
ways even more ridiculous. Popaea, the wife of 
Nero, took with her on a journey five hundred 
asses, that cosmetic baths might be prepared for 
her from their milk. These animals had gold 
and silver shoes, and her husband, when he 
amused himself with fishing, used nets inter- 
woven with threads of gold. 

With all this luxury, splendor and sensualism, 
there was combined the most atrocious cruelty. 
This was to be expected, for lust and cruelty go 
together. But in the Roman empire there were 
institutions, intertwined with the whole structure 
of society, that intensified this tendency. Prom- 
inent among these was slavery. It might be 
called the poisoned life-blood of the body politic. 
All the luxury and splendor of that age, the leis- 
ure and the resources of its wild indulgence and 
wasteful gayety were derived from the unrequited 




THE MARTYE JUSTIN, 

"With six Christian companions, before the Roman Court for refusing to 
worship the Roman gods. 



90 



RELIGIONS OF THE WORLD IN ALL AGES. 



toil of myriads of men and women, degraded 
below the level of the beast. Slavery probably 
never existed in the world in worse form than in 
the Roman empire during the first Christian cen- 
tury. The number of slaves was enormous. All 
useful labor was turned over to them. To their 
presence in the home we trace much of the cor- 
ruption of the family. They had the entire care 
of the children, and at the same time they min- 
istered to the evil desires, and were the victims 
of the rage of both master and mistress. There 
was nothing which they might not be required, 
and, as a rule, were not ready, to do. They were 
completely under the power of their owners. A 
Roman noble condemned a slave who broke a 
crystal vase to be thrown to the fishes, and the 
sentence seems to have been executed. One 
master is said to have had a slave crucified, to 
please a guest who had never seen death inflicted 
in that way. Juvenal represents a mistress as 
saying : " Crucify that slave. I will it. I insist 
on it. Let my will stand instead of reason." 
This may be the exaggeration of satire. But it 
is certain a slave was put to death by his master, 
for using, while hunting, a javelin, a weapon 
which only freemen could employ. The mild 
and virtuous Cicero would only say of this that 
" perhaps it might appear harsh." When a mas- 
ter was killed, all the slaves who passed the night 
in the house were killed too, if the assassin could 
not be discovered. They were often cruelly 
beaten, sometimes crippled, or their limbs broken, 
for some trifling offence, such as spilling water 
on their master's hands, while waiting on him 
at dinner. The old and diseased were turned 
off, to take care of themselves, or killed outright. 

In national life nothing is more indicative of 
character than the amusements of the people. 
Judged by this test the condition of the Roman 
world is seen to be deplorable. They were ex- 
travagantly fond of the chariot races in the 
Circus, chiefly because these involved great risk 
to life and limb. The readers of Ben Hur will 
recall the famous description of the passions and 
the dangers of these contests. But the most in- 
tense delight of the Romans was in gladiatorial 
shows in the Amphitheatre. We have nothing 
in Christendom resembling these, except the 
bull-fights which still linger in Spain and Mex- 
ico. They seem, even in ancient times, to have 



been confined to Rome and the Roman Provinces. 
They were the national pastime, and immense 
sums of money were spent upon them. One such 
gladiatorial show in an Italian city of middle 
rank at the beginning of the Empire, which 
lasted three days, is said to have cost $20,880. 
The remains of structures erected for these spec- 
tacles still fill us with amazement. The Colos- 
seum at Rome, which seated more than 80,000 
persons, is the most famous and the type of all 
the rest. One hundred and twenty such build- 
ings are known to have existed in Europe, 
besides those built in Asia and Africa. " Such 
an amphitheatre must have been a splendid 
sight, the seats rising one above another, all 
filled, below people of rank, senators, knights, 
ladies magnificently arrayed, sparkling with gold 
and precious stones, Vestals in their sacred garb ; 
higher up the other orders; at the top the com- 
mon people, country-folks, soldiers, house-slaves. 
Par over the arena stretched an awning supported 
by masts gay with pennons, many-colored tapes- 
tries, covered balustrades and parapets, festoons 
of roses linked pillar to pillar, and in the spaces 
between stood glittering statues of the gods before 
whom rose from tripods fragrant odors. Every 
thing exhaled pleasure and joy. People laughed, 
talked, interchanged courtesies, spun love affairs, 
or bet on this or that combatant. And yet what 
a horrible show it was at which the multitude 
lingered." What was it? They feasted on suf- 
fering and murder. Men were exposed to the 
fury of wild beasts or fought for their lives with 
their fellow-men. Even women sometimes fought 
in the arena. Sometimes the beasts were so gorged 
with blood that they refused to mangle any more 
victims, and then the men were compelled to kill 
each other. When gladiators contended together, 
if one confessed himself vanquished, he held up 
his thumb. If the spectators consented to spare 
his life, they waved their handkerchiefs. If they 
turned down their thumbs, as they generally did, 
he must die. If the victim met his fate bravely, 
he was greeted with thunders of applause. But 
those who shrank from death maddened the mul- 
titude into rage. Their thirst for blood became 
a frenzy. Women are said to have been more 
pitiless than men. Conscience seemed dead on 
this point throughout the Roman empire. No 
one appears to have spoken a word against this 



RELIGIONS OF THE WORLD IN ALL AGES. 



91 



cruel sport, except Seneca, and he but feebly. 
The wisest philosophers praised the best emperors 
for the vast sums they expended on these shows. 
The mild and gentle Trajan had 10,000 gladiators 
contend on a triumphal occasion, which lasted 
one hundred and twenty days. Battles were 
sometimes fought in the arena ; not sham fights 
such as we see in our day at a gathering of old 
soldiers, but deadly conflicts, with wounds, and 
bloodshed, and corpses, and all the frightful ac- 
companiments of a battlefield. Even Gibbon, 
notwithstanding his admiration for ancient 
Rome, is compelled to acknowledge that the 
heart of the nation " was hardened by the insti- 
tutions of domestic slavery and the amphithe- 
atre." It was in the midst of such influences that 
Christianity began its conquering career. Fish- 
ermen of Galilee, a tax-gatherer of Capernaum, 
and a tentmaker of Tarsus, went forth with the 
cross, the symbol of shameful death, to revolu- 
tionize " that hard Pagan world." This was the 
task set before the early disciples. Not simply 
to preach the gospel, to organize the church, to 
win adherents to a new religion : but in doing 
this to cleanse that seething mass of corruption, 
to create a pure moral atmosphere, to set up the 
kingdom of God among men. How did they 
seek to do this, what methods did they pursue, 
what motives did they bring to bear upon the 
Jew and the Gentile, the Greek and the Barba- 
rian ? The answer to this question will show us 
what Christianity, is. For what it was in the 
first century, it is in the nineteenth, or ought to 
be. He who clearly perceives what the gospel 
accomplished at the beginning, will also readily 
understand what it can do now, and will do 
wherever it is proclaimed, and as long as it is 
preached in its primitive simplicity. And just 
now, in this last quarter of the nineteenth cen- 
tury, it behooves us to carefully consider, to 
thoroughly understand, the original appearance 
of the gospel, and the methods of those who may 
be said, humanly speaking, to have introduced 
it into the Roman empire and into the history 
of the world. We stand at a turning point in 
that history. Its course for centuries may be 
determined by what is done in the next twenty 
years, especially in our own land. For, the young- 
est of the nations, we are at the same time the 
richest, the freest, the most powerful, — the strong- 



est. Is our strength to be guided, restrained, 
inspired by Christian faith ? For this we must 
go back to the starting point of the gospel, its 
fountain-head, — the first century, the age of the 
New Testament. Besides, more than one keen 
observer has detected a close resemblance between 
that period and our own. One says the nine- 
teenth century is nearer to the first than to the 
tenth, and nearer than the tenth is to the first. 
Another that these years that are passing now are 
second only to that which must always remain 
first — the birth of Christ. A German scholar who 
has studied Roman history thoroughly, appar- 
ently with a purely literary interest, apart from 
all religious concern, and has given a vivid pic- 
ture of life in the days of Domitian, declares that 
it is a " fact that the period of Imperial rule in 
Rome bears a stronger resemblance to the nine- 
teenth century than perhaps to any other epoch 
before the Reformation." Let us then with a 
quickened sense of personal interest in the ques- 
tion, and of its vast importance, inquire how 
Christianity appeared at first, and what it accom- 
plished. 

At the outset it is clear, and it can not be too 
much insisted upon, that the new religion might, 
with strictest accuracy, be termed unique. It 
was unlike any other religion then received or 
practiced among men. (Its relation to the de- 
generate Judaism of the day, so unlike the re- 
ligion of the Old Testament, will be considered 
hereafter.) With all the preparation for its com- 
ing, Christianity appeared as a new creation. 
Certainly there were no purely natural or histor- 
ical influences which could account for or produce 
it. Not without reason, or by accident does Mark 
announce "the beginning of the gospel of Jesus 
Christ, the Son of God," reminding us of the 
opening words of the Old Testament. So unmis- 
takable is this impress of originality that some 
profound thinkers have insisted that Christianity 
should not be called a religion. It is not one of 
the religions of the world, but a direct revelation 
from God, — a revelation, an unveiling, of the 
living God, appearing in the person of Christ, in 
the midst of a world that knew not God. Such 
a definition might perhaps be justified at the bar 
of philosophy. But we follow the language of 
every-day life in defining Christianity as the final 
and absolute religion of humanity : — unlike any 



92 



RELIGIONS OF THE WORLD IN ALL AGES. 



and all others in its origin, history and results. 
With the birth of the long-promised Messiah, a 
new life appeared in the world, a force hitherto 
unknown, destined to pervade and dominate 
every sphere of human activity. This is the view 
of Christianity we here present. Our position is 
not apologetic, much less is it that of the polemic 
or the dogmatist. Into the discussion of doc- 
trines and theories, into the defense of our own 
views, or the refutation of the opinions of others, 
we do not enter. We simply ask what Chris- 
tianity is, expressing our own unwavering con- 
viction that Jesus of Nazareth is the Messiah, the 
Christ of God, the brightness of the Father's 
glory and the express image of His person. 

The most simple and direct answer to our 
question is also the most comprehensive. The 
essence of Christianity is a certain clear and pos- 
itive relation to Jesus the Christ. He created 
Christianity. Apart from Him it does not, can 
not, exist. " Abide in me," he says, " and I in 
you. I am the vine, ye are the branches." So 
also St. John, the beloved disciple, in one of the 
latest of the writings of the New Testament 
said, " and now little children abide in Him." 
The perpetual presence of Jesus with His dis- 
ciples, their common life in Him, is the gospel, 
the glad tidings, of the kingdom of God. " Lo, 
I am Avith you alway even unto the end of the 
world." Chistianity is loyal service and growing 
likeness to the Prince of Peace. Every thing 
else connected with it is subservient to this, and 
meant to promote it. We must not confound 
Christianity with the church, the sacraments, or 
the Bible. These are its agencies, its creation, its 
precious gifts ; not its essence. The New Testa- 
ment can be made to present no other view than 
that Christ, His life, and our life in Him, is Chris- 
tianity, except as the pressure of a doctrinal or 
sacramental system is brought to bear upon it. 
This too bears the stamp of unmistakable origi- 
nality. No other religion consists in such an in- 
tensely personal relation. " He that is not for 
me is against me." There is probably no more 
marked distinction among religions, no line along 
which they can be more properly classified, than 
that laid down by Prof. W. D. Whitney, Avho 
has no superior in scholarship in his own de- 
partment, if he be not the greatest living philol- 
ogist : " There is," he says, " no more marked dis- 



tinction among religions than the one we are 
called upon to make between a race religion — 
which, like a language, is the collective product 
of the wisdom of a community, the unconscious 
growth of generations — and a religion proceeding 
from an individual founder, who, as leading rep- 
resentative of the better insight and feeling of 
of his time (for otherwise he would meet with no 
success), makes head against formality and su- 
perstition, and recalls his fellow-men to sincere 
and intelligent faith in a new body of doctrines, 
of specially moral aspect, to which he himself 
gives shape and coherence." Among the religions 
of this latter class he names Zoroastreanism, Mo- 
hammedanism, and Buddhism. And he rightly 
reckons Christianity with them in one aspect, as 
being "an individual and universal religion grow- 
ing out of one that was limited to a race." It 
is the difference between Christ and other teach- 
ers precisely at this point, that strikes every 
reflecting mind. These other founders of religion 
became such without premeditation. ' : The new 
body of doctrines in its coherence was never 
shaped by them, but by the leaders of the com- 
munity to which their preaching gave rise. We 
call them founders of a new religion, not because 
they always intended to found one, but because, 
perhaps involuntarily, they laid the foundation 
of it in the new and pregnant principles they 
revealed to the world by their word and life." 
Such is the judgment of Prof. Tiele of Ley den, 
as given in the Encyclopaedia Britannica. Its 
correctness can not be questioned. 

Over against all these "founders of religion" 
stands Jesus the Christ. No one of them ven- 
tured distinctly, deliberately, but for the tran- 
scendent greatness of our Master Ave might say 
arrogantly, to put himself forward as the one sole 
guide and light of man. The attempt has indeed 
been made to shoAv that Christianity passed 
through a process resembling that described in 
the quotation just given from Prof. Tiele. But 
there is no external, historical, evidence to sup- 
port this theory. And even the internal proof, 
confessedly always Aveak in such a case, is here 
singularly feeble and uncertain. If the gospels 
are historical, if their reports of the sayings of 
Christ are to be credited, and every attempt to 
discredit them has been covered with confusion, 
then there is no room for question on this point. 



RELIGIONS OF THE WORLD IN ALL AGES. 



93 



Jesus did certainly put himself at the very heart 
and center of the new religion. " Come unto me 
and I will give you rest." " Learn of me." " I 
am the bread of life." " He that eateth me even 
he shall live by me." " The water that I shall 
give him shall be in him a well of water, spring- 
ing up into everlasting life." No Apostle, no 
genuine disciple of Christ, has ever contradict- 
ed this. To those who would make Paul the 
founder of Christianity we may reply with the 
question the Apostle himself asked the Corin- 
thian Christians,— Was Paul crucified for you, 
or were ye baptized in the name of Paul? Ev- 
erywhere the converted persecutor preached not 
himself, but Christ Jesus the Lord. The entire 
New Testament is pervaded by this spirit. The 
whole history of the Church is conformed to it — 
is, in fact, produced by it — and can not other- 
wise be explained or comprehended. Such be- 
ing the essential nature of the Christian relig- 
ion, the life of our Lord upon the earth must 
always hold a central place in Christianity, as 
it does indeed in the history of the world, all 
that preceded being a preparation for it ; all that 
followed profoundly influenced by it, if not its 
direct result. The " sinless years that breathed 
beneath the Syrian blue" are presented elsewhere 
in this volume with such rare beauty and sym- 
metrical completeness that only a passing allu- 
sion to them is needed here. " The Life and La- 
bors of our Saviour" will show the reader how his 

" years with changeless virtue crowned 
"Were all alike divine." 

This sinlessness of Jesus, the entire absence of 
any consciousness of guilt, is one of the strong- 
est elements of his unique personality. It lifts 
him immeasurably above all other teachers ; in 
fact, above all mankind. " How far off is he 
now," asks a great theologian of our day, " from 
any possible classification in the genus human- 
ity!" To those who recognize Jesus Christ as 
the Redeemer who bore our sins in his own body 
on the tree, that he might bring us to God, his 
freedom from sin is essential to his work as Me- 
diator. He must be tempted in all points like 
as we are, yet without sin. Not otherwise can 
he reveal God to man and reconcile man to God. 
And even those who do not receive Jesus as the 
Redeemer of a guilty race are yet unanimous in 



acknowledging him as the highest type of hu- 
manity. No one can be compared with him. 
No one approaches him. " Eighteen centuries 
have passed," says Theodore Parker, "since the 
Sun of humanity rose so high in Jesus. What 
man, what sect, has mastered his thought, com- 
prehended his method, and so fully applied it 
to life?" 

The message of Christ to the race may be 
summed up in two pregnant phrases, two watch- 
words, which apart from him have no signifi- 
cance — the fatherhood of God and the brother- 
hood of man. The Christian teaching which 
does not bring men to say, Our Father which 
art in heaven, and to include in the "Our" 
Jew and Gentile, bond and free, falls far short 
of what our Lord intended his Gospel to accom- 
plish. In seeking to carry forward what "Jesus 
began both to do and to teach," the Apostles 
found themselves embarrassed by their connec- 
tion with the religion of the Jews. This was 
the first great problem Christianity had to solve. 
How could the new faith assert itself as a relig- 
ion for all times, and especially all peoples? It 
was a great convenience, as we have seen, to 
have the synagogues to preach in, and the pros- 
elytes to preach to. But everywhere Paul en- 
countered the stubborn prejudices and passion- 
ate antipathies of his own countrymen. Scribes 
and Pharisees opposed and thwarted him as they 
did his Master, and for the same reason. Even 
Jewish Christians, fettered by the hard formal- 
ism into which the religion of the Old Testament 
had petrified, understood not the voices of their 
own prophets. Peter himself, though instructed 
hy a vision from heaven, had to be withstood to 
the face because he was to be blamed. Had not 
the primitive Church, guided by the Holy Spirit, 
acquiesced in the decision that the Mosaic law 
was not binding on the Gentile converts, Chris- 
tianity might have shrunk into a mere Jewish 
sect. A grave crisis was safely passed when Paul 
and Barnabas were given the right hand of fel- 
lowship to go unto the Gentiles. Perhaps no 
more critical moment can be found in all the his- 
tory ot the Christian Church. From this turn- 
ing-point it passed out into the wide empire of 
Rome, to meet whatever fate might befall it in 
its conflict with the powers arrayed against it. 
What some of these were, how utterly out of 



94 



RELIGIONS OF THE WORLD IN ALL AGES. 



sympathy with a pure faith, we have already 
seen in our brief survey of heathen morals. But 
beside the pride of human philosophy and the 
frightful corruption of that age, Christianity soon 
found itself in a death-grapple with the despotic 
power of the Csesars. The latter seemed to have 
perceived the real nature of the conflict more 
clearly than the preachers and believers of the 
gospel. Not that the latter were at all inclined 
to compromise. But they seem to have dreamed 
that it was their mission to preserve the Roman 
empire, though from some of its claims they 
shrank with infinite abhorence. The Csesars 
must be paid divine honors even while living. 
Every dead Caesar became a god. He had temples, 
and shrines, and statues, consecrated to his mem- 
ory and inscribed with his name, no matter how 
infamous his character, how tyrannical his rule. 
To the question whether God or man should be 
worshiped, whether Christ or Caesar were supreme, 
the Church, the believer, could have but one an- 
swer. The decision to obey God rather than 
man was instant and unswerving. There were 
exceptions, but they only made the prevailing 
purpose stronger and more evident. Rome, though 
tolerant of all other religions, persecuted Chris- 
tianity because the latter was not only intoler- 
ant of all other religions, but also of necessity re- 
fused to recognize the divinity of the emperor. 
It seemed to the wisest and best of the heathen 
the madness of folly, inexcusable obstinacy, thus 
to refuse obedience to the supreme power in the 
state. But the Christians were unyielding. 
They would pray for the emperor, not to him. 
They would, if need be, die for him. They 
would die rather than adore him. And they 
died, men, women, even children, willingly, joy- 
fully, kissing the sword and embracing the stake. 
How shall we explain this infatuation which 
so perplexed Grecian philosophers and the rulers 
of Rome? It shows the power of an endless life. 
It was due largely to Christian faith in the real- 
ity of a blessed life beyond the grave. What- 
ever discussion or. uncertainty there may be as 
to the teachings of the Old Testament on this 
point, Jesus Christ, our Saviour, brought life 
and immortality to light through the gospel, 
with a pure and steady radiance, such as never 
before had dawned upon the dark valley of the 
shadow of death. Whatever philosophers had 



guessed, whatever poets had dreamed, or weary 
hearts had hoped for, here, at last was a clear, 
strong, and withal most tender voice, saying, by 
the very side of the closed and silent tomb, 
Thy brother shall rise again. Not that this was 
an altogether novel. and unheard of doctrine. It 
is indicated, many think asserted, in the Old 
Testament. Immortality of some sort is un- 
doubtedly promised by other religions to some 
persons and classes. But Jesus Christ with his 
pierced hand opened to all believers that king- 
dom of heaven, which Old Testament saints had 
seen, if at all, only through a glass darkly. It 
is one great distinction of Christianity that it 
does not reserve its future rewards for any fa- 
vored class. Especially does it utterly disregard 
all mere worldly distinctions. The poor, the 
ignorant and oppressed, the pauper and the slave, 
equally with the wise, the powerful and the 
rich, if they suffer with and for the Christ, shall 
be with him in Paradise. These hopes sustained 
the early Christians as they met the fierce onset 
of Paganism in its devotion to the latest and 
fondest form of heathen religion, — the deification 
of the Csesars, as representing the divine power 
of ancient Rome. 

The main support of this steadfast expectation 
of life beyond the grave must have been the as- 
surance that Jesus Christ arose from the dead. 
Any sketch of Christianity which omitted this 
cardinal fact would be sorely disappointing to the 
great majority of those who claim to be followers 
of Christ. Even those who deny the actual oc- 
currence of the resurrection, or who find it diffi- 
cult to believe, must acknowledge that the writ- 
ers of the New Testament and the early preach- 
ers of the gospel did believe, and persuaded vast 
multitudes of people to believe, that on the 
morning of the first day of the week after the 
crucifixion, the disciples of our Lord found his 
tomb empty, and that during forty days " he 
showed himself alive after his passion by many 
infallible proofs." The mighty force of this be- 
lief is unquestionable, and to many the evidence, 
however it may seem now, was then irresistible. 
The testimony of those whom the Evangelists 
report as eye-witnesses, upon which mainly we 
must rely, is given elsewhere in this volume in 
the article on the " Life aad Labors of our Sav- 
iour." We assume the trustworthiness of the 



RELIGIONS OF THE WORLD IN ALL AGES. 



95 



gospel history as transmitted to us, and take it 
for granted that our readers acquiesce in this. 
If a miracle can be established by human testi- 
mony, the resurrection rests on as firm a foun- 
dation as any other event alleged to have oc- 
curred in history. As to the abstract possibility 
of a miracle, he who believes in the living God, 
ever present in the universe he himself has made 
and sustains, will have no difficulty. He who 
believes, or thinks he believes, in what Carlyle 
calls u an absentee God," will fall into hopeless 
confusion. We need for every day use a clear 
definition of miracles, entirely free from all as- 
sociation with that mechanical view of the uni- 
verse, which modern science has forever discred- 
ited. Give energy the place which science as- 
signs it, and then you have only to regard this 
energy as the ever-present, imminent power and 
will of the God in whom we live and move and 
have our being. All difficulty as to miracles 
disappears at once. Even from a purely Scrip- 
tural point of view we can not call a miracle a 
violation of the laws of nature. It was no vi- 
olation of nature to give sight to the blind and 
to unloose the tongue of the dumb. To do this 
with a word is above nature, but not against it. 
Geikie, in his life of Christ, furnishes this illus- 
tration : A Brahmin, one of whose disciples had 
been perplexed respecting miracles, ordered a 
flower-pot filled with earth to be brought him, 
and having put a seed into it before the doubt- 
er, caused it to spring up, blossom and bear bear 
fruit while he still stood by. " A miracle," cried 
the young man. " Son," replied the Brahmin, 
" what else do you see done here in an hour 
than nature does more slowly round the year." 
So our Lord turned the water into wine and 
fed the five thousand. The miracles ascribed 
to Christ have awakened the admiration of those 
who have doubted their authenticity. They 
were not wrought for himself, but blessings be- 
stowed upon others. They provoked that bitter 
taunt at his crucifixion : " He saved others, him- 
self he can not save." His resurrection was his 
crowning miracle for us, for it assures us that 
" them that sleep in Jesus will God bring with 
him." Upon this foundation the apostles built 
the Christian church. " If Christ be not risen, 
then is our preaching vain, and your faith is 
vain also." The present power of this faith is 



for us its best evidence. Jesus Christ is the 
great miracle of history. He is alive for ever- 
more. As our own pure, noble poet Whittier 
has said : 

No dead fact stranded on the shore 

Of the oblivious years, — 
But, warm, sweet, tender even yet 

A present help is He ; 
And faith has still its Olivet, 

And love its Galilee. 

The healing of his seamless dress 

Is by our beds of pain ; 
We touch Him in the throng and press, 

And we are whole again. 

Gibbon, in his famous attempt to explain the 
growth of Christianity apart from any sujjer- 
natural influence, names as the fourth of his five 
causes the pure and austere morals of the Chris- 
tians. He fails to see, or finds it convenient not 
to acknowledge, that this fact needs to be ac- 
counted for. There is no question as to the fact. 
Early Christian Apologists insist upon the con- 
vincing power of the noble purity of the Chris- 
tian life, more especially of the life of a Chris- 
tian woman. But the real question is, how did 
they come thus to " shine as lights in the world." 
How, especially, in the midst of the overwhelm- 
ing profligacy, which, as we have seen, prevailed 
around them, did they preserve such purity. 
Whence came this " white light," which contrast- 
ed so with the darkness of Paganism. Their an : 
swer was, as it still is, the answer of Christian 
faith, that their holiness did not originate with 
themselves, nor was it maintained by their own 
power. It was the fruit of the Spirit. They 
were born of God, and the life which they lived 
in the flesh, they lived by the faith of the Son 
of God, who had loved them and given himself 
to die that they might live. Here appears the 
fundamental difference between philosophy and 
Christianity. The former asks. What is sin, how 
can its existence be accounted for? But the 
Christian cries, How shall I get rid of it? "Oh, 
wretched man that I am, who shall deliver me 
from the body of this death." Christianity suc- 
ceeded because it met and satisfied this longing. 
To many a heavy-laden soul in those dark days 
of the Csesars the message of the gospel must 
have been indeed a welcome voice. Ancient 
philosophers were as keen and inquisitive as any 



9G 



RELIGIONS OF THE WORLD IN ALL AGES. 



modern thinkers in the investigation of the per- 
plexing problems of life and morals. Nor did 
they in Rome disdain the help of the Hebrew 
Scripture, as similar inquirers are glad now to 
avail themselves of the New Testament. But 
then as now the philosophers were powerless to 
rid man of the burden of sin. Only the Christ 
of the gospels can do that. Certainly no one 
else has done what he has accomplished in this 
respect. " His doctrine purified the world from 
the loathly degradation of lust and luxury into 
which society had fallen. He made holiness a 
common possession." 

This was one of the objections brought by 
Celsus, the first writer against Christianity, at 
the beginning of the first century. His memory 
and his words, by the strange irony of history, 
have been preserved to us only in the crushing 
reply made to his attack by Origen, in the next 
century. He complains that " wool-workers, cob- 
blers, leather-dressers, the most illiterate and vul- 
gar of mankind, were zealous preachers of the 
gospel, and addressed themselves particularly at 
the outset to women and children." Again he 
says : " Let us hear who it is these Christians 
call. 1 Whoever is a sinner,' they say, ' whoever 
is foolish, unlettered, in a word, whoever is 
wretched, him will the kingdom of God receive.' " 
He contrasts this with the invitation to the 
heathen mysteries : " Let him approach who is 
free from all stains, who is conscious of no 
wickedness, who has lived a good and upright 
life." These objections of Celsus, as Neander, 
the great church historian, says, " present in the 
clearest manner, the opposition between the 
Christian standing-ground and that of the an- 
cient world." The spirit in which such objec- 
tions would be met now, — the simple fact that 
they would not occur to any fairty intelligent 
person as objections, but rather as the highest 
encomium, enables us to estimate, in some de- 
gree, the interval by which we are separated from 
Pagan Rome. It is the result, or rather only 
one of the results, of Christianity. It is due 
directly to Christ, to his teachings and life. It 
has come to pass solely because 

The "Word had breath, and wrought 
With human hands the creed of creeds ; 
In loveliness of perfect deeds, 
More strong than all poetic thought. 



We must not forget that the gospel not only 
makes holiness, morality, possible for all, but 
also the duty of all. The servant must be as 
his master. His life must live in us. Our high- 
est reward is to see Him as He is, and be like 
Him. The primitive Church insisted on this. 
It was always a matter of earnest endeavor with 
Christian theologians to make it clear that 
Christianity was "not a philosophy to be dis- 
cussed, but a life to be lived." And this was 
a life hidden with Christ in God. It was insep- 
arable from the person of Christ and the indwell- 
ling of the Spirit. 

The oneness of Christ with believers, and the 
purity, the life, that flows from him, is set forth 
with great clearness and force in the writings of 
St. John. In his first epistle the apostle tells 
believers : " Ye know that he was manifested to 
take away our sins." "Whosoever abideth in 
him sinneth not." "He that saith he abideth 
in him, ought himself also to walk even as he 
walked." " And every one that hath this hope 
set on him, purifieth himself, as he is pure." If 
we regard this epistle, as many eminent scholars 
do, as the latest of the New Testament docu- 
ments, we shall attach great importance to this 
testimony of the last surviving eye-witness, the 
bosom friend of our Lord, to what Christianity 
in its essence is. This seems to be the poet 
Browning's estimate of the first epistle of John. 
It was written in view of the time when 

There is left on earth 
No one alive who knew (consider this), — 
Saw with his eyes, and handled with his hands, 
That which was from the first, the Word of Life ; 
How will it be when none more saith ' I saw ? ' 

But whether the epistle preceded or followed the 
fourth gospel, the writings of John, and we in- 
clude the book of Revelation, bear, as Canon 
Farrar says, the stamp of finality. We see 
Christianity as it confronted the world at the 
close of the first century. The canon of Scrip- 
ture was complete, though the sacred writings 
had not yet been gathered up into one volume. 
Some of them, probably, were unknown outside 
of a somewhat limited circle. But they were 
prepared for the use of the Church, and were 
about to begin their unexampled career of in- 
fluence in the world. It would seem probable 



WIDOW AND CHILDEEN OF THE MART YE FABIUS, AT HIS TOMB. 



9,8 



RELIGIONS OF THE WORLD IN ALL AGES. 



also that the government and worship of the 
Church had assumed a settled form, though many 
think that only general principles as to polity 
and ritual are indicated in the New Testament. 
On these points there is still much discussion 
with which we do not meddle. It is enough to 
say that the Christian Church was thoroughly 
equipped for the great conflict upon which she 
had entered. A sagacious statesman or a philos- 
opher of the clearest insight might have divined 
that Christianity had come to stay. But " none 
of the princes of this world could have expected 
to foresee the swift, decisive, unfaltering march 
of the new religion from conquering to conquer." 
History furnishes no parallel to these early con- 
quests. They were the pure outgrowth of the 
influence of Jesus Christ. For outward means 
he simply taught, for his miracles were a mode 
of teaching. He instructed, humanly speaking, 
in a very irregular way, those who would listen 
to him, on the sea-shore, in the temple, as he 
traveled the highway, or sat by the side of a 
well. Sometimes great multitudes followed him. 
Sometimes a solitary Pharisee came by night. 
For three years he traveled over Judea, then an 
insignificant province of the great Roman empire. 
Only once is there the slightest hint of his having 
passed in his work beyond its borders. Except 
when carried as an infant into Egypt, he was 
never a hundred miles from the home of his boy- 
hood. He taught only his own countrymen. He 
left no formulated system of doctrine. He him- 
self committed none of his teachings to writing. 
He was poor, not having where to lay his head. 
His disciples were from the first chiefly among 
the poor. He left the work of propagating his 
gospel to men untrained in the schools, destitute 
of the advantages of birth and wealth. They 
confess that while he lived they but dimly ap- 
prehended his meaning. If the resurrection be, 
as some imagine, a myth, he left them scattered 
and terror-stricken. Yet they so preached Jesus 
and the resurrection as to make the Roman em- 
pire bow to his cross. And they ascribe the 
glory all to him. This obscure Galilean me- 
chanic lifted, as Jean Paul Richter says, " with his 
pierced hands, empires off their hinges and turned 
the stream of centuries out of its channel, and 
Still governs the ages." 

The struggle with Roman paganism lasted for 



centuries. To persecution and antagonism of 
every sort the Church offered only patient con- 
tinuance in well-doing. The disciples of Christ 
were not allowed to use force even in defend- 
ing themselves, much less in propagating the 
faith once delivered to the saints. " My king- 
dom," said the Master, "is not of this world, 
else would my servants fight." The weapons 
of their warfare were not carnal, but spiritual, 
yet were they mighty through God to the pull- 
ing down of the stronghold of evil. The con- 
test between Christianity and the empire may 
be said to have ended A. D. 313, when Constan- 
tine, in conjunction with Sicinius, issued his 
famous edict of toleration, securing the Chris- 
tians full and equal civil and religious rights 
throughout the empire. Whatever may have 
been the feeling of the mass of believers, the 
great Church teachers, including the Apostles 
and immediate followers of our Lord, were 
from the first confident of ultimate victory. 
Even in the persecution under the Emperor 
Julian (a kinsman and successor of Constan- 
tine), so disheartening to the Church, Athana- 
sius, when driven from Alexandria, said, " It is 
a little cloud ; it will pass." And so it proved. 
That fierce reaction against what seemed the 
temporary triumph of Christianity, only served 
to show how real and permanent that triumph 
was. 

The genuineness of Constantine's conversion 
has been questioned by Christian equally with 
unbelieving writers. There is room for much 
candid difference of opinion. He seems to have 
acted, as men generally do, from a mixture of 
motives. "Certainly he was powerfully impressed 
by the success, if not by the truth, of the Chris- 
tian religion. However defective his piety, he 
was a sagacious statesman. Whether he really 
saw the sign of the cross in the sky, or dreamed 
or pretended he saw it, he did see clearly that 
Christianity had won the day, and therefore al- 
lied himself with it." In this he showed him- 
self more far-seeing, though not so learned, pos- 
sessed of more wisdom, than his nephew Julian. 
The latter, unlike his uncle, was trained under 
Christian teachers, and, as Gibbon with his usual 
sarcasm says, " narrowly escaped being a bishop." 
He may not altogether deserve the epithet Apos- 
tate, which Church historians have bestowed up- 



RELIGIONS OF THE WORLD IN ALL AGES. 



99 



on him. He seems never to have believed the 
Gospel. It was imposed upon him by authority, 
and the restraints of the new faith were irksome 
to him. None the less it is evident he was sad- 
ly mistaken in turning back to what seemed to 
him " the fair humanities of the old religion." 
"They lived no longer in the faith of reason." 
They were, in fact, the cloud that passed. The 
Gospel of Jesus Christ was the sun shining in 
its strength. It was given to Constantine to 
discern this; and for this, if for nothing else, 
he deserves the title of Great. 

It would be interesting to trace the course of 
Christianity from this time onward to our own 
day. We should have to consider the invasion 
of the empire by the Goths and Vandals, and the 
conversion of these and other Germanic tribes. 
What are called the "dark ages," generally much 
misunderstood, would demand careful attention. 
The Crusades and other conflicts, earlier and lat- 
er, with Mohammedanism, must pass in review. 
Then there would come before us the Renais- 
sance, regarded by many as a revived Paganism, 
and the great religious movement of the 16th cen- 
tury, commonly called the Reformation, which 
sought, as even those who condemn it must ac- 
knowledge, the revival of primitive Christianity. 
But we pass by all these attractive themes to 
look fairly, and as fully as our limits allow, at 
Christianity as we find it in the world to-day. 
We are more interested in this than in the con- 
dition of the Christian Church at any other pe- 
riod ; the only possible exception being that of 
the first century, which, to the devout believer 
in the inspiration of the New Testament and its 
supremacy as the rule of faith, stands parallel 
to our own. It is our duty to make the latter 
answer as completely as possible to the former. 
And no matter what theory may be held as to 
the relation of Christianity to its written docu- 
ments or its living teachers, all well-instructed 
Christians agree that faith, whether resting on 
the word of a book or a man — aye, even of the 
living God himself — has value only so far as it 
controls and purines conduct in the life that 
now is. We are therefore most concerned with 
the actual Christianity of our own day, and our 
personal relation to it. All study of the past, 
whether of the first century or of the tenth, all 
knowledge, however extensive and accurate, is 



j comparatively worthless except as applied to our 
j duty to God and man. What has Christianity 
to say to-day on these points? 

The most obvious fact in Christendom at pres- 
ent is our sad division into various sects. These 
sects are not only at variance but discordant and 
more or less engaged in conflict. As a rule they 
are not near so belligerent as formerly. But we 
are far enough from the fulfillment of our Sav- 
iour's prayer, that " they all may be one." These 
divisions bring much reproach upon the Chris- 
tian religion, and, what is far worse, cause great 
weakness. They are sincerely deplored by many 
earnest Christians, who would be willing to make 
no small sacrifice of personal feeling to restore 
unity both of form and spirit to the church. 
Those who are able on various grounds to recon- 
cile themselves to these divisions, or who see in 
them, as not a few honestly do, the indications 
of a divine purpose, are at the same time anxious 
to remedy the evils growing out of our denom- 
inational differences. We have no disposition to 
overlook either the existence or the effects of sec- 
tarianism. Its presence is universal, its power is 
unquestionable and scarcely to be exaggerated. 
It is not always exercised for evil, or rather along 
with the evil there is often the neutralizing ele- 
ment of a sincere fidelity to truth as understood 
by those who are united together in attachment 
to particular form of faith or polity. But to 
deny the power of the truth to maintain itself 
independent of our denominational divisions 
would show an extreme distrust of human rea- 
son, to say nothing of the grace of God. So that, 
apart from all religious considerations, we may 
fairly regard the great schism between Catholics 
and Protestants, and still more the division of 
the latter into innumerable sects, as much more 
a hindrance than a help to the Christian religion. 
But if any are looking for the collapse of Chris- 
tianity on account of these differences among 
Christians they are undoubtedly doomed to dis- 
appointment. The dissensions have often been 
greater, more pronounced, if not more numerous, 
and never perhaps was there less bitterness at- 
tending them. Whatever may be said of the 
sects and their contentions, it ought not to be 
forgotten that there has always been a deep un- 
der-current of affection drawing together those 
who love our Lord Jesus Christ in sincerity. In 



100 



RELIGIONS OF THE WORLD IN ALL AGES. 



the midst of the fiercest conflicts of argument, 
notwithstanding the widest divergence of state- 
ments of doctrine and real difference of intellect- 
ual apprehension, this has always made itself 
felt, though it has not always found adequate 
expression, especially in the conduct of professed 
Christians. Yet it has often appeared in quiet 
ways that were full of beauty. A story is told 
of Archbishop Leighton, a man of apostolic pi- 
ety, who lived in the days of Cromwell and 
Charles II. (a period of unsurpassed bitterness 
and strife in the church), which illustrates the 
breadth of true Christian charity. A friend 
called to see the Archbishop and learned on in- 
quiry that he had gone to visit a sick Presby- 
terian minister on a horse he had borrowed of 
the Catholic priest. Such a spirit is not so rare 
as it seems, for it never seeks to be seen of men. 

The substantial unity of Christians has found 
clear utterance in the hymns of the church of 
all ages. Let not these be thought of little value. 
In nothing is the power of Christian faith more 
clearly revealed than in the song and music to 
which it has given birth. The influence of Chris- 
tianity upon the intellectual life of man is too 
subtle to be measured or described. But it is 
everywhere present in modern civilization and 
too powerful to be denied. We pass over the 
much-debated question of its relation to science. 
The debate itself shows that some sort of relation 
exists, whether of sympathy or antagonism. We 
are of the number of those who believe, though 
we do not stop to argue, that the Christian relig- 
ion is not only in full sympathy with scientific 
investigation, but has given it wonderful im- 
petus and support. " Christ's method of knowl- 
edge has been always present under the currents 
of modern thought and the impulses of modern 
study, and he who watches closely can see how 
they bear witness to its presence even while they 
are not conscious of it, as they move upon its 
bosom." We leave out of view also the influence 
of Christianity upon architecture and the other 
fine arts except poetry. All the wealth of prose 
literatuae it has created or enriched, we pass in 
silence. We might point to great poets like 
Dante and Milton whose writings are surcharged 
with Christian feeling, or to Shakespere and 
Goethe, who none the less strongly, though not 
in such didactic form, acknowledge the truth of 



the gospel. But we content ourselves with cit- 
ing the humbler hymn-writers of the church, 
some of whom deserve a higher place in general 
literature than is usually awarded them, as 
witnesses to the substantial unity of Christians 
throughout the world, in all ages. We can not 
do better in this connection than give the lan- 
guage of Dr. Schaff in the preface to his volume, 
Christ in Song : 

" The hymns of Jesus are the Holy of the Ho- 
lies in the temple of sacred poetry. From this 
sanctuary every doubt is banished ; here the pas- 
sions of sense, pride, and unholy ambition give 
way to the tears of penitence, the joys of faith, 
the emotions of love, the aspirations of hope, the 
anticipations of heaven : here the dissensions of 
rival churches and theological schools are hushed 
into silence; here the hymnists of ancient, me- 
dieval, and modern times, from every section of 
Christendom — profound divines, stately bishops, 
humble monks, faithful pastors, devout laymen, 
holy women — unite with one voice in the com- 
mon adoration of a common Saviour. He is the 
theme of all ages, tongues and creeds, the divine 
harmony of all human discords, the solution of 
all the dark problems of life. What an argu- 
ment this for the great mystery of ' God mani- 
fest in flesh,' and for the communion of saints ! 
Where is the human being, however great and 
good, that could open such a stream of grateful 
song, ever widening and deepening from genera- 
tion to generation, in every land ! " 

Let us put side by side with this testimony of 
a distinguished divine that of an eminent law- 
yer, Lord Selborne, late Lord Chancellor of Eng- 
land, in his article in Encyclopedia Britanica on 
Hymns. He says of this factor in religious life: 
" It has embodied the faith, trust, and hope, and 
no small part of the inward experience, of gen- 
eration after generation of men, in many differ- 
ent countries and climates, of many different 
nations, and in many varieties of circumstances 
and condition. It has upon it a stamp of genu- 
ineness which can not be mistaken. It bears 
witness to the force of a central attraction more 
powerful than all causes of difference, which 
binds together times ancient and modern, na- 
tions of various race and language, church-men 
and non-conformists, churches reformed and un- 
reformed; to a true fundamental unity among 



RELIGIONS OF THE WORLD IN ALL AGES. 



101 



good Christians ; and to a substantial identity in 
their moral and spiritual experiences." 

There is no lack of proof to substantiate these 
statements. But we do not believe our readers 
require it. It is our privilege to live in a day 
when not only Christians but Churches are con- 
sciously drawing nearer and nearer to each other. 
We think not so much of our differences as of 
the great, precious, vital truths we hold in com- 
mon. We are more concerned to "love as breth- 
ren " than to agree as theologians and philoso- 
phers. Unity of thought is also greatly to be de- 
sired. And to some it has seemed that as we 
have had in the Latin Church the theology of 
Peter, and in Protestantism the theology of Paul, 
so in some happier period soon to dawn, if its 
morning twilight be not already breaking upon 
us with a faint, almost imperceptible gleam, we 
are to have the theology of John, the beloved 
disciple, under whose mild but irresistible sway 
all strife and discord in the Church will come 
to a perpetual end. 

In these Bible Studies we do not undertake 
to forecast the future. The millennium, whether 
a dream or a promise, does not seem near at 
hand. Yet sorely as the Church has been weak- 
ened and disgraced by schisms and quarrels, 
much of the evil as still remains, it is certain 
that Christianity is stronger to-day than ever 
before. Of this the decrease of bitterness and 
even discord is both a proof and a cause. At 
the same time it is an evidence of the strength 
of the Christian religion, that it has survived 
such dissensions as have afflicted it, and has 
maintained substantial unity of faith and life 
in the midst of such serious differences on 
many important points of teaching and prac- 
tice. It has allowed, and still allows, great free- 
dom to man's inquisitive thought and impulsive 
emotion. At the same time it binds us with 
loving loyalty to Him who was lifted up that 
he might draw all men to himself. Christianity, 
as one who treats it in a purely scientific spirit 
acknowledges, " the pure and unalloyed at least, 
has fused dependence and liberty, the divine 
and the human, religion and ethics, into an in- 
divisible unity." 

It is another great gain to Christianity in our 
day that slavery has at last disappeared from 
Christendom. Nowhere now among Christians 



is it apologized for, much less defended. We 
had to wait too long in our own land for this 
blessed consummation, and we obtained it at a 
great price. " The roll of a thunder as awful as 
that which spake from Sinai was heard beneath 
the roar of artillery ; and it was the irresistible 
force of Christianity, which could not be baffled 
and could not be bribed, overruling politics, 
governing battle, and finding a voice in the great 
Proclamation, which in our time erased from the 
statute-book the last vestige of slavery." Those 
who come after us in this land of freedom, truly 
so now, will never be able to understand how we 
endured that fearful curse, nor how much we suf- 
fered both from its existence and in the struggle 
which swept it away. God be praised that it is 
gone beyond all possibility of recall. For here 
also there is a mingling of cause and effect. 
Christianity is not only to be largely credited 
with this result, though other influences co-oper- 
ated, but the Christian religion has one reproach 
the less brought upon it by the defective moral- 
ity of its professed adherents. The difficulty 
with Christianity has always been that its dis- 
ciples fall so far below the standard it presents 
to them. But in this matter of human slavery 
our century has made vast and rapid approach 
to the Christian ideal of man's relations to man. 
Slavery has been declared piracy throughout the 
whole extent of Christendom. Slavery has been 
abolished in the colonies of England, Sweden, 
Denmark, France and Portugal. In the abolition 
of slavery our own land led the way, at the 
formation of our Constitution in 1789. The de- 
cree, however, was not to go into operation till 
1807, and by that time Great Britain had passed 
a similar act. We ought to have been the first 
to abolish slavery. We may, perhaps, find some 
occasion for thankfulness in the fact that we were 
not left to be the last. In 1871, Brazil, moved 
probably by our example, and not waiting for 
the spur of civil war, made provision for the 
gradual emancipation of all her numerous slaves. 
And while these pages are passing through the 
press, the Cortez of Spain has unanimously de- 
creed, amid great applause, the freedom of the 
few remaining African bondmen of Cuba. 

That this action of Christendom has been so 
tardy, may well awaken surprise. That Ave our- 
selves have witnessed it, may strengthen our as- 



102 



RELIGIONS OF THE WORLD IN ALL AGES. 



surance that "God is marching on." That this 
mighty movement for freedom was and is one 
of the fruits of Christianity has, of course, been 
denied. The denial lacks the support of facts. 
It rests mainly upon assertion, and upon excep- 
tional instances of unbelief among conspicuous 
and sometimes really influential reformers, and 
leaders of men. Voltaire and Paine may be re- 
garded as among the exceptions. They did much 
to advance human freedom. Their pronounced 
hostility to Christianity did not help them or 
their cause. They had caught at points the true 
spirit of the gospel, which some, who opposed 
them in the name of Christ, had failed to per- 
ceive or acquire. It seems somewhat uncertain 
how far the great anti-slavery Garrison deserved 
the reproach, or the honor, of skepticism. At 
the outset of his heroic struggle he declared : 
" Emancipation is the work of Christianity and 
the Church. They must achieve the elevation 
of the blacks, and place them on the equality of 
the Gospels." This they did, — are doing. If 
Garrison fell away from his earlier faith, he 
could not change the truth of his earlier state- 
ment. 

Africa, " the dark continent," to which slavery 
and the slave-trade have brought so much woe, 
furnishes us one of the most recent illustrations 
of the present power of Christian faith. The 
great powers of Europe, in conjunction with our 
own government, have agreed to co-operate in 
promoting the civilization of that vast Congo 
basin, which the adventurous, philanthropic en- 
terprise of our own illustrious countryman Stan- 
ley has so wonderfully opened up to our science, 
our commerce, and our religion. The best evi- 
dence of the essential Christian spirit of this un- 
dertaking will be found in the following provis- 
ions of the compact entered into by the high 
contracting parties to the agreement : 

"All the powers exercising sovereign rights, or 
having influence in the said territories, under- 
take to watch over the preservation of the na- 
tive races, and the amelioration of the moral and 
material conditions of their existence, and to co- 
operate in the suppression of slavery, and above 
all of the slave-trade ; they will protect and en- 
courage, without distinction of mationality or 
creed, all institutions and enterprises, religious, 
scientific or charitable, established and organized 



for- these objects, or tending to educate the na- 
tives, and lead them to understand and appreci- 
ate the blessings of civilization. Christian mis- 
sionaries, men of science, explorers and their es- 
corts, to be equally the objects of special protec- 
tion. Liberty of conscience and religious toler- 
ation are expressly guaranteed to the natives, as 
well as to the inhabitants and foreigners. The free 
and public exercise of every creed, the right to 
erect religious buildings and to organize missions 
belonging to every creed, shall be subject to no 
restriction or impediment whatsoever." No such 
agreement would be practicable except among 
nations largely pervaded by Christian ideas, and 
to a considerable extent controlled by Christian 
principle. It is true the professed object, and 
the real motive, of this surprising agreement, is 
to develop the industrial and commercial re- 
sources of the Congo basin. And the contract- 
ing parties seek to increase their own riches, by 
free intercourse with that vast territory, with its 
teeming population and untold wealth. Yet 
none the less may Christian faith assert its claim 
as the source, the inspiration of that clear in- 
sight, which discerns in freedom and justice, 
alike in Africa, and toward Africa, as in Europe 
and America, the true secret of worldly prosper- 
ity. 

It must not be forgotten that the famous dis- 
coveries of Stanley are the immediate, though 
indirect result of Christian zeal and daring. Had 
David Livingstone never gone as a missionary, 
had he never penetrated those wilds, if he had not 
been utterly lost to the civilized world, our coun- 
tryman would have lacked the occasion of his 
unparalleled career. It was because the Scotch 
missionary was so bent upon his simple 'purpose 
to preach Christ, so eager to lift up the degraded 
black man, so full of hatred to slavery, "the 
open sore " he said of Africa, that he wandered 
far away from the abodes of civilized man to die 
upon his knees, alone, in the wild jungle, by 
the side of the lake Bemba, which he had dis- 
covered, and rendered famous both by his life 
and his death. No one needs to be told that this 
is not a solitary instance of Christian devotion. 
The church in every age and period of her his- 
tory presents names equalty illustrious, though 
none more deserving of grateful recollection. To 
these must be added myriads of obscure, or ut- 



104 



RELIGIONS OF THE WORLD IN ALL AGES. 



terly unknown, disciples, who have had " like 
precious faith," and have shown equal zeal in 
its propagation, though not in so conspicuous a 
sphere of activity. Christianity is, and always 
was, a missionary religion. Not that it alone 
can claim this name. It must share its honors 
in this respect with Buddhism and Mohammed- 
anism, though Islam may have inherited, or imi- 
tated, the tendency from Christianity. But they 
have each had apostles, evangelists and martyrs, 
though not all after the same fashion. For 
Christianity we may claim that its missionary 
character was impressed upon it at the beginning 
by the command : "Go ye therefore into all the 
world and preach the gospel to every creature." 
It must do this, or die. If it ever falls, it will 
not be by attacks from without, but by stagna- 
tion, inertia, the atrophy of its own inner spirit- 
ual life. 

No sketch of Christianity would be complete 
which did not recognize its influence in the ele- 
vation of woman. Celsus, its earliest antagonist 
among the philosophers, we have seen, spoke 
scornfully of its appeal to women and children. 
Its popularity with these classes has often been 
made, indeed still is, the occasion of ridicule if 
not of reproach. But the weakness of God has 
been stronger than men. The attractive power 
of the gospel for the maiden, the wife, and the 
mother, has been one of the greatest sources of 
its strength. To this largely has been due its 
triumphant march down the ages and around 
the globe. Its missionary zeal has been fed 
by her tender love and unselfish devotion. A 
woman, Lydia of Thyatira, was the first Chris- 
tian convert baptized on European soil. It was 
a woman also, Bertha, the Frankish queen of 
Ethelbert, the Saxon king of Kent, who brought 
the Christian faith to England, and so to us. 



From the time of Mary, the mother of our Lord, 
down even to our own day there has been a con- 
stant succession of devout women who have 
said : " Behold the handmaid of the Lord." Nor 
has this devotion been without reason, or un- 
repaid. The gospel owes much to the influence 
of woman. But woman owes much to the spirit 
and teaching of Christ. We do not say — every 
thing, for our Saxon ancestors had a high ideal 
of woman's purity and worth. This Christianity 
preserved and re-enforced. Otherwise it might 
have perished as it did in republican Rome. 
Generally wherever Christianity has gone it has 
found woman, if not a slave, at best a toy, a play- 
thing, and too often only the instrument of 
man's basest passions. Genuine Christianity can 
not endure any such false relation between man 
and woman. It must revolutionize any and 
every condition of society, barbarous or civil- 
ized, founded on these false principles. Left to 
itself it will do this quietly, not by any violent 
or oppressive methods. Patiently, it may be 
slowly, but steadily, it will lift woman to the 
level of man, and so bring them both far higher 
than it is possible for either to rise, while seeking 
to enslave or degrade the other. Rather this is 
what Christianity has done over and over again. 

Let it be judged by its fruits. What it has 
done is matter of history. As Daniel Webster 
said of the revolutionary record of New England : 
"The past at least is secure." What Christian- 
ity is to be and do in the future we will con- 
sider further on. But as we look back to the 
beginning of the gospel, and see around us the 
rich blessings it has brought in its train to our 
nation and to our homes, our hearts should 
swell with gratitude to God that this glorious 
light fell softly around our cradles, and will shine 
into our graves. — Rev. Henry M. Bacon, D. D. 



THE STORY OF THE CREATION, OF THE FALL, 

AND OF THE FLOOD. 



" In the beginning," we are told in the opening 
of the book of Genesis, "God created the heaven 
and the earth." At His command there was light, 
the waters and the land were separated, the earth 
brought forth grass, the herb yielded seed, the 
tree its fruit, the sun, moon and stars were set in 
the firmament ; the living creatures of sea and 
land were called into existence ; and all these 
marvels of His handiwork were to minister to 
His great creation, Man, made in His own image. 
And God saw that it was good, when He rested 
from His labors. 

When He had created the woman to be man's 
helpmate, creation's work was done. The peace 
of heaven itself was in Eden's garden, the home 
He gave them. The hills lifted their heads clothed 
in greenest verdure ; the valleys lay in soft repose, 
save for the murmurs of the streams flowing 
through them, and the carol of birds among the 
whispering leaves of the trees along their courses. 
The perfume of flowers rose like incense by night 
and by day. The most powerful of the newly born 
beasts of the earth paced with soft footfalls beside 
the most timorous. All animate and inanimate 
things throbbed with the harmony of love. "And 
Adam gave names to all cattle, and to the fowl 
of the air, and to every beast of the field," and 
all were willingly submissive to him. Highest 
beatitude of all, the Lord God himself walked 
with His creatures. 

In one tiling only differed Paradise from Heaven 
— it was possible for evil to enter there. And 
evil came. Disregarding the only restriction God 
laid upon them, disobeying His only command, 
the man and woman ate of the forbidden tree of 
the knowledge of good and evil. Then God in 
His justice pronounced on Adam the penalty of 
disobedience. 

" Cursed is the ground for thy sake, in sorrow 
shalt thou eat of it all the days of thy life ; thorns 
also, and thistles shall it bring forth to thee, and 
thou shalt eat the herb of the field. In the sweat 
of thy face shalt thou eat bread, till thou return 



unto the ground, for out of it wast thou taken : 
for dust thou art, and unto dust shalt thou re- 
turn." 

Then He sent them forth from the Garden of 
Eden, on which in its pristine loveliness the eye 
of man was never again to rest, their hearts heavy 
with their sin and its punishment, before them 
a future of unknown peril whose only certainty 
was death, behind them Eden's lost security, de- 
lights and innocence. But evil went with them. 

So when the sons first born to them, Cain and 
Abel, were grown to manhood, evil had pos- 
session of the heart of Cain, and hatred and envy 
possessed him when he saw the offering of his 
younger brother, Abel, was pleasing to God. 
"And it came to pass, when they were in the field, 
that Cain rose up against Abel his brother and 
slew him." Again the curse of God followed 
swift on the evil deed, and He pronounced sen- 
tence on the murderer : " A fugitive and a vaga- 
bond shalt thou be on the face of the earth." 
And the first murderer answered in words many 
a sinner has since repeated, " My punishment is 
greater than I can bear." 

The children of men were multiplied on the 
earth as the years went by until the tenth gener- 
ation was reached, and ever more and more their 
hearts inclined to evil, their ways were ways of 
wickedness, so that the Lord said, " My spirit 
shall not always strive with man." Yet was He 
then as now " longsuffering and of great mercy." 
According to Christian chronology it was 4004 
years before the birth of Christ when the gates 
of Paradise were closed on fallen man. More 
than fifteen hundred years had passed, when their 
wickedness caused the Lord to say, "I will de- 
stroy man whom I have created from the face of 
the earth, both man and beast, and the creeping 
thing, and the fowl of the air, for it repenteth me 
that I have made them." So He judged the 
world, and executed judgment. Even then in 
His wrath He remembered mercy. One man 
among all these sinners on the earth had lived 



106 



THE STORY OF THE CREATION, OF THE FALL, AND OF THE FLOOD. 



righteously, and him God spared. This is the 
Scripture record : 

"Noah was a just man and perfect in his gene- 
ration, and Noah walked with God. And Noah 
begat three sons, Shem, Ham and Japheth. The 
earth also was corrupt before God, and the earth 
was filled with violence. And God looked upon 
the earth, and, behold, it was corrupt ; for all 
flesh had corrupted his way upon the earth. And 
God said unto Noah, The end of all flesh is come 
before me; for the earth is filled with violence 
through them ; and, behold, I will destroy them 
with the earth.'' 

Then He commanded Noah to build, according 
to instructions He gave him, an ark of gopher 
wood, and on its completion to enter it with his 
wife, his sons, and his sons' wives, " and of every 
living thing of all flesh two of every sort," with food 
for himself and for them. Noah obeyed the com- 
mand of God in all things. What scenes attended 
the years in which he and his sons wrought on 
this strange dwelling place they had been bidden 
to prepare! The jeers of the godless, the remon- 
strances of unbelieving friends were ever in their 
ears; the pleasures of the day constantly called 
them away. Their homes and the homes of their 
neighbors stood before them, and nothing visible 
indicated that those homes should not be the 
dwelling places of their descendants. The tombs 
of their ancestors were on the hillsides about 
them. The solid earth with its teeming life was 
everywhere that eye could reach. In Matthew 
24: 38-9, our Saviour, in a few awful words, 
brings the whole scene before us : " In the days 
that were before the flood, they were eating and 
drinking, marrying, and giving in marriage, until 
the day that Noah entered the ark, and knew not 
— until the flood came and took them all away." 
They knew not, because they believed not, for 
since Peter, in the second chapter, fifth verse, of 
his second Epistle, calls Noah "a preacher of 
righteousness," we know that while the ark was 
preparing he failed not to call his friends and 
neighbors to repentance. 

The day came when the judgment of God was 
to be executed. The ark was completed, and 
Noah entered it with his family and the animals 
he had been commanded to take, and the door 
was shut. Outside the world lay in sunshine, 
its mocking, unbelieving inhabitants following 



their daily avocations in unconcern. Seven days 
passed, and with each of them increased their 
mockery of the family who had acted in faith 
that the world was to be destroyed. Then "In 
the six hundredth year of Noah's life, in the 
second month, the seventeenth day of the month, 
the same day were all the fountains of the great 
deep broken up, and the windows of heaven were 
opened, and the rain was upon the earth forty 
clays and forty nights." 

Mighty as were the torrents that descended 
when " the windows of heaven were opened," the 
real horror of the destruction lies in its prolonga- 
tion. Forty days and nights the rain fell, and one 
hundred and fifty days — five months — passed be- 
fore the waters began to visibly subside. When 
they reached their highest point, it is written, 
" All the high hills that were under the whole 
heaven were covered." 

Where were earth's inhabitants in the first of 
those awful days? Retreating from their towns 
and villages to the highlands, taking refuge in 
towers and in trees; watching the gradual rise of 
waters and the black skies above them ; dropping 
from fatigue and terror, to meet the approaching 
death even before it reached them. The air was 
filled with cries of children, sobs of women, groans 
of strong men, and the pathetic call of the wild 
beasts, that, forgetting their terror of man and 
antagonism to him, in this new and common 
danger, crowded around the human. How must 
those who reached the high mountains, and found 
themselves without shelter or food, knelt there, — 
and, too late, implored for mercy. How must 
they have watched the world narrowing day by 
day, as the terrible waters, never subsiding, crept 
up and toward them. As the last frenzied sur- 
vivors saw home and loved ones swept from them, 
their very earth disappearing, did they throw 
themselves forward to meet the waters, impatient 
of their slow approach ? We know not ; we only 
know that at last there was silence — the silence 
of death ; and solitude— the solitude of a world 
blotted out. 

Then God remembered Noah and the living 
things that were with him in the ark, and caused 
a wind to pass over the face of the water, and the 
rains to cease. On the seventeenth day of the 
seventh month the ark rested upon Mount Ararat, 
17,750 feet above the level of the Mediterranean 



THE DELUGE. 
"And the rain was upon the earth forty days and forty nights. 



108 



THE STORY OF THE CREATION, OP THE FALL, AND OF THE FLOOD. 



Sea, and on the first day of the tenth month the 
tops of the mountains were seen. When forty 
days were passed, Noah opened the window of 
the ark and sent forth a raven, which returned 
no more to him. Then he sent a dove, which 
found no resting-place for the waters over the 
earth, and returned to him. In seven more days 
he sent forth the dove again, and in the evening- 
she returned to him, bringing in her mouth an 
olive leaf, gracious token to those within that 
the loving care of the God they trusted was round 
about them still. 

Again in seven days was the dove sent out, 
and she returned no more. And when the earth 
was dried God spake unto Noah, bidding him go 
forth with all the living things that were with 
him in the ark. And Noah did as he was com- 
manded, and built an altar and offered sacrifice 
unto the Lord who had preserved him. And 
the Lord ordained : " While the earth remaineth 
seed-time and harvest, and cold and heat, and 
summer and winter, and day and night shall 
not cease." And He made a covenant with 
Noah and his seed after him, and in His loving 
kindness established a token of that covenant 
which abides with us even unto this day, as the 
word of God was spoken to Noah : 

"This is the token of the covenant which I 
make between me and you and every living 
creature that is with you, for perpetual genera- 
tions; I do set my bow in the cloud, and it shall 
be for a token of the covenant between me and 
the earth : And it shall come to pass, when I 
bring a cloud over the earth, that the bow shall 
be seen in the cloud. And I will remember my 
covenant which is between me and you, and ev- 
ery living creature of all flesh, and the waters 
shall no more become a flood to destroy all flesh. 
And the bow shall be in the cloud ; and I will 
look upon it, that I may remember the everlast- 
ing covenant between God and every living crea- 
ture of all flesh that is upon the earth." 

Blessed of God, Noah and his sons went forth 
out of the ark, they and their seed to inherit 
the earth. " And Noah lived after the flood 
three hundred and fifty years, and all the days 
of Noah were nine hundred and fifty years." 



The generations passed, the children of men 
were multiplied on the face of the earth, and in 
their presumption the tower of Babel was begun, 
"a tower whose top may reach unto heaven," 
they said. Then God in judgment confound- 
ed their language, and " scattered them over the 
face of the earth." 

But the bow of mercy was ever arched in the 
clouds of righteous wrath. Sodom and Gomorrah 
were destroyed, but Lot and his seed were saved. 
The covenant with Abraham was made, and the 
generations followed one another, Isaac, Jacob, and 
the twelve sons of Jacob. Sore famine fell upon 
their land, but when the ten sons of Jacob went 
down into Egypt, lo, the bow set in the cloud 
that threatened the destruction of their race 
was their brother Joseph, wickedly sold by them 
into captivity, now powerful in the house of 
Pharoah. When Jacob and Joseph were num- 
bered with the dead, and the hand of oppres- 
sion was laid heavily on the children of Israel 
in the land of Egypt, when their lives were dark- 
ened by the " tale of bricks without straw," God 
remembered His covenant, and Moses was raised 
up to deliver Israel. Elsewhere in these pages 
we follow the Exode, showing how God's prov- 
idence was around His chosen people, and how 
He remembered mercy, despite their grievous 
and repeated transgressions. 

Seed-time and harvest, cold and heat, summer 
and winter, day and night, ceased not to follow 
their appointed course. When Israel walked in 
the way of the Lord, she was exalted among na- 
tions. When she forgot that Jehovah was God, 
and her glory was from Him, she was cast down, 
and afflicted, and chastened. Ever God remem- 
bered His covenant, ever some voice rose in Israel 
to remind the people of it, ever His promises 
were set before them. 

In the fullness of time, as He had promised, 
through the seed of Abraham, Isaac and Jacob, 
there Avas born the Emmanuel, and the redemp- 
tion of the world began. By the incarnation 
and death of the Son of God, the bow of prom- 
ise spanned the world, and all nations were gath- 
ered under the covenant promises of the God of 
Israel. 



No. 5.- 



-Lands of the Exodus. 



DISTRICTS. 

A RA'BI A DE SERTA...D-d 
A RA'BI A PET RE'A F-c 



CA'NAAN F-a 

E'DOM G-b 

E'THAM D-c 

GO'SHEN C-b 

MO'AB G-a 

PA'RAN (wilderness) E— d 

SHUR (desert) D-c 

SIN (wilderness) E — d 

ZIN (ivilderness) F — c 

RIVERS. 

AR'NON G-a 

JOR'DAN G— a 

NILE C-b 

.ZE'RED (brook)..... G— a 

LAKES. 

AK'A BA (gulf) F-d 

BITTER LAKE D-b 

BOUR LOS B-a 

DEAD SEA G-a 

EL'KA B-a 

MA RE OTIS A-a 

MEN ZA'LEH C-a 

RED SEA D-c 

SU EZ' GULF (Red Sea)... D-c 

MOUNTAINS. 

HOR G-b 

HO'REB F-d 

NE'BO ..G-a 

PA'RAN F-b 



PIS'GAH G-a 

SER'BAL... E-d 

SETR G-b 

SI'NAI F-d 

TOWNS. 

AB'OO JIR'JEH B-d 

A KRAB'BIM G-a 

AL EX AN'DRI A: ."A-a 

AL'MON DIB LA THATM.G— a 

A'LUSH E-d 

A'RAD..: G-a 

AR'O ER F-a 

ASHDOD F-a 

AS'KE LON F-a 

AT'FEH C-c 

A'YUN-MU'SA.. D-c 

BA'AL-ZE'PHON D-c 

BA'MOTH H-a 

BE'ER H-a 

BE'ER-SHE'BA F-a 

BEL BETS C-b 

BEN HA'EL ASL C-b 

BE'NE JA'AKAN G-b 

BEH NE'SA B-d 

BEN I SO'EF C-d 

BROOK ZE'RED.. G-a 

BU'LAK .C-c 

CAI'RO (ki'ro) C-c 

DA'MAN HOUR B-a 

DAM I ETTA C-a 

DIB LA THA' IM G-a 

DI'BON-GAD G-a 

DOPH'KAH, E-d 

EB RO'NAH F-c 

E'LATH G-c 



E'LIM D-c 

EN GE'DI G-a 

ESH'COL G-a 

ESH'NE B-d 

E'THAM D-b 

E'ZI ON-GE'BER G-c 

GA'ZA F-a 

GI'ZEH C-c 

HAR'A DAH F-c 

HASH MO'NAH G-b 

HAZ'E ROTH F-d 

HE'BRON G-a 

HE LI OP'O LIS C-b 

HOR-HA GID'DAD F-b 

HOR'MAH F-b 

I'JE-AB'A RIM G-a 

IS MA'LIA D-b 

JER'I CHO G-a 

JE RU'SA LEM... ..G-a 

JOT'BA THA F-c 

KA'DESH BAR'NE A..:... F-b 

KA HEL'E THA F-b 

KA LI'UB C-b 

KANTA RA D-b 

KIB'ROTH-HAT TA'A VAH, 

F-d 

LIB'NAH F-b 

MAK HE'LOTH F— b 

MAN SOO'RAH v C-a 

MA'RAH. ...... D-c 

MA'RI AM .' D-b 

MATTA NAH H-a 

MED I NETO B-c 

MEM'PHIS C-c 

MEN'O OF A-b 

MEN ZA'LEH C-a 

MIG'DOL D-c 



29 



A 



30 



31 



G 



32 



I) 



IEDITKBI 



HANEA 

TAMOJl 




Shekliifoadeh 



31 Ijnwitutte C east 32 from. X 



Entered according to Act of Congress.in the Year lSSS.Uy H.H.Hwl 



NO. 5. — LANDS OF THE EXODUS. CONTINUED. 



MI NI'EH.' C-e 

MITH'CAH G-b 

MOUNT SHATHER F-b 

MO SE'RETH G-b 

NA HA'LI EL H-a 

O'BOTH G— b 

ON (Heliopolis) C-b 

PE LU'SI UM D— a 

PET'RA G-b 

PI-HA HI'ROTH D-c 

PI'THOM C-b 

PORT SA'iD (sa'eed) D-a 

PU'NON G-b 

RA ME'SES D-b 

RE HO'BOTH F-a 

REPH'I DIM E-d 

RHI NOO LU'RA E-a 

RIM'MON-PA'REZ G-b 

RIS'SAH F-b 

RITH'MAH G-b 

RO SET'TA A-b 

SAM A LOOD' B-d 

SER AP'E UM D-b 

SHEKH AB'ADEH C-e 

SIN D-a 

SOU'A DI C-d 

SUC'COTH D— b 

SU EZ' D-b 

TAB'E RAH F-d 

TA'HATH F-c 

TA HA'PA NES D-b 

TA'RAH G-b 

TOR E-d 

TUS SOUM' D-b 

ZAG'A ZIG C-b 



ZAL MO'NAH G-b 

ZO'AN C-b 

ENCAMPMENTS OF ISRAELITES. 

Numbers — Chapter XXXIII. 

1— RA ME'SES D-b 

2— SUC'COTH D-b 

3— E'THAM D-c 

4— PI HA HI'ROTH D-c 

5— PASSAGE OF RED SEA, 

D-c 

6— MA'RAH D-c 

7— E'LIM D— c 

8— CAMP BY THE SEA..E— c 

9— WILDERNESS OF SIN, 

E-d 

10— DOPH'KAH E-d 

11— A'LUSH E-d 

12— REPHT DIM.. E-d 

13— MT. SI'NAI F-d 

14— TAB'E RAH F-d 

15 -KIB'ROTH-H AT TA'- 

A VAH...F-d 

16— HA ZE'ROTH F-d 

17— " WILDERNESS " G-b 

18— RITH'MA G-b 

19— KA'DESH-BAR' NE A, 

G-b 

20— RIM'MON-PA'REZ G-b 

21— LIB'NAH F-b 

22— RIS'SAH F-b 

23— KE HEL'A THA F-b 

24 — MOUNT SHATHER..F— b 

25— HAR'A DA F-b 

26— MAK HE'LOTH F-b 



27— TA'HATH F-b 

28— TA'RAH G-b 

29— MITH'CAH G-b 

30— HASH MO'NAH G-b 

31— MO SE'ROTH G-b 

32 — BE'NE-JA'A KAN G-b 

33— HOR-HA GID'GAD....F-b 

34— JOT'BA THA.. F-c 

35— EB RO'NAH F-c 

36— E'ZI ON-GE'BER G-c 

37— KA'DESH* G-b 

38— BE'NE-JA'A KAN*.... G-b 

39— MO SE'ROTH* G-b 

40— HOR-HA GID'GAD*...F-b 

41— JOT'BA THA* F-c 

42— E'ZI ON-GE'BER* G-c 

43— E'LATH G-c 

44— ZAL MO'NAH G-b 

45— PU'NON G-b 

46— O'BOTH G-b 

47— I'JE-AB'A RIM G-a 

48— BROOK ZE'RED G-a 

49— RIVER AR'NON G-a 

50— DI'BON-GAD G-a 

51— AL'MON-DIB LA THA'IM, 

G— a 

52— BE'ER H-a 

53— MAT'TA NA H— a 

54— NA HA'LI EL H-a 

55— BA'MOTH H-a 

56— PIS'GAH G-a 

57— PASSAGE OF JORDAN, 

G-a 

58— JER'I CHO G— a 

* More than once. 



The Exode, 



or Exodus. 



The day that the chosen people of God were 
carried down into Egypt marked an important 
event in the biblical history of man as well as 
of divine Providence. It seemed a sad event 
that the innocent boy, Joseph, should be torn 
from home and friends by the cruel hands of 
jealous brothers, and forced to a life of servi- 
tude in the land of the Pharaohs. But the 
All-wise often lays the bases of his amazing 
providences in dark mysteries. Jealousy and 
hate sent Joseph in advance to Egypt to pre- 
pare the way for his family, and famine in 
Canaan sent them after him to the land where 
they were to increase and prosper, and be 
brought back, after more than two centuries, a 
strong, tried people, to reinherit the promised 
land. A providence sent Israel to Egypt, and, 
at the appointed time, a series of remarkable 
providences and miracles brought them out 
again through the water-gates of the Red Sea. 
The exode is a more marked event than the 
going down into Egypt. It marks the transi- 
tion of the Jewish people from the Patriarchal 
dispensation to that of the Law, or from the 
Abrahamic to the Mosaic period, and also its 
enlargement from a family to a nation. We see 
few instances of a more distinct evidence of a 
special providence than is shown in the history 
of this people Israel, especially during this in- 
teresting period of their departure from the 
land of bondage, their wanderings in the desert 
and their arrival in the promised land. 

To get a proper view of this subject, we must 
take a brief view of the land of Egypt. This 
country was prominent in history from an early 
day, and is almost as closely connected with 
Bible history as the Holy Land itself. We may 
look upon this land as being much the same 
now, having changed very little since the time 
of Israel and the bondage. A low, sandy, 
sterile country, without rain, it is enriched by 
the alluvial deposits made by the annual over- 
flow of the Nile, and so becomes a granary of 



the world. The Nile is a striking figure of the 
gospel of the Son of God, — having a high 
source, flowing a long distance through a sterile 
land, sometimes a thousand miles without a 
tributary, yet with undiminished flow, and its 
rich annual inundation seems a prophecy of the 
spirit of refreshing revival which the church 
and the world needs so much , to bring forth the 
rich fruitage of religious life. But then Egypt 
was a land of learning and of law, though im- 
perfect, while now it is a country of misrule 
and anarchy, of superstition and neglect. 

Their religion, though heathen, varied from 
the lowest forms of fetichism, or the worship of 
material things, up to a belief in some of the 
higher and true doctrines concerning man and 
his future, eternal destiny. This people had 
much literary culture and knowledge of sciences, 
as shown by inscriptions on temples and tombs 
and papyri, preserved to modern times. The 
Nile was the same then as now, and upon its 
sandy banks stood the still famous pyramids, 
one of the ''Seven Wonders of the World" of 
old, and no less wonderful now, though having 
stood for more than four thousand years. They 
furnish to-day the student of history and the 
Bible the same impetus they furnished to the 
French army when Napoleon rallied his soldiers 
by saying, under their shadow, " Soldiers, from 
the heights of these pyramids forty centuries 
look clown on you to-day." 

Though the pyramids are not distinctly 
named in Sacred Writ, yet there is probably a 
reference to them in the oldest book of the 
Bible, Job, (III, 14) where it refers to "kings 
and counsellors of the earth who built up deso- 
late places for themselves." These " desolate 
places" serve as tombs for their builders, but 
also as records of their learning. It is said that 
the variations of the compass may even now be 
ascertained by observing the lateral direction 
of the pyramids, on account of their being 
placed so accurately north and south. All this 



114 THE EXODE, 

had its influence on the people of Israel, and 
especially on Moses, their leader and instructor, 
for it is said of Moses, "he was learned in all 
the wisdom of the Egyptians." 

Some important events occurred preparing the 
way for the exode. The cause was the oppres- 
sion of the Israelitish people by the kings of 
Egypt. The accession of a new king who " knew 
not Joseph," a change of policy, increase of op- 
pression, attempts to crush them by destruction 
of the male children, all were among the causes 
that led the people to cry unto God for deliver- 
ance. The extreme cruelty with which they 
were treated made the people more willing to 
go, and also bound them to each other and to 
their leaders by the bonds of common suffering. 
Just at the right time the deliverer was raised 
up. Straining the bow too far breaks it. So the 
Jewish proverb, " When the tale of bricks is 
doubled, then comes Moses." 

The very wrong of destroying the male chil- 
dren was the opportunity for one of the Israel- 
ites to be raised up in the palace of Pharoah, 
and thus become best prepared to lead the 
people out of bondage into freedom. Unques- 
tionably Moses stands above all the heroes of 
Old Testament history, as Paul does in the New. 
The whole story of his birth, preservation, find- 
ing, adoption, raising, training, is truly wonder- 
ful, and marked by marvelous providences at 
every step. The traditions Josephus adds con- 
cerning him are interesting, if not reliable. It 
is said his beauty was so great that passers by 
would stop and look at him in wonder ; that he 
refused the milk of the Egyptian nurse, and so 
a Hebrew woman (his own mother) was called ; 
that when only three years old he stamped un- 
der feet the crown of Egypt which Pharoah play- 
fully placed on his head. In the court he prob- 
ably studied mathematics, science, mechanics, 
literature and law, while he did not neglect the 
lessons of the religion of his own people and the 
God of his fathers, so that when he " was come 
to years he refused to be called the son of Pha- 
roah's daughter, choosing rather to suffer afflic- 
tion with the people of God than to enjoy the 
pleasures of sin for a season, esteeming the re- 
proach of Christ greater riches than the treasures 
of Egypt, for he had respect unto the recompense 
of reward." His life is divided into three natu- 



OR EXODUS. 

ral divisions of forty years each, the first spent 
in education in Egypt, the second in retirement 
in Midian, the third in leading the people from 
the land of their bondage through the desert to 
the verge of the land of rest. Characteristic of 
him was the event of his slaying the Egyptian 
whom he saw imposing on one of his Hebrew 
brethren. And this was the occasion for him to 
depart into Arabia where he received the instruc- 
tion and help from Jethro, the priest of Midian, 
and lessons about the great Jehovah in the 
burning bush, which were to prepare him for 
his great work of the exodus. 

In due time Moses appears at the court of 
Pharoah, with the demand, coming in the name 
and authority of the great Jehovah, to let the 
people go. Such a prize is not readily relin- 
quished. It required a series of miracles' in the 
form of plagues, the first and last of blood, to 
loosen the grip of this grasping king upon a 
people who were so great a factor in the wealth, 
ease, population, of the kingdom of the Pha- 
roahs. The failure of the first nine plagues to 
induce the king to let the people go, is described 
by that oft-repeated (and oft-perverted) phrase, 
about Pharoah's heart being hardened. The de- 
lay caused by the king's refusals gave the peo- 
ple ample time to prepare for the journey. It 
was as if Jehovah had been allowing the va- 
cillating king to toy with him until all other 
means had failed, and he had laid up the treas- 
ures of his wrath to let them burst in fury on 
the king and nation in the tenth and final 
plague. When God does arise and speak, he 
speaks with such a voice, and when he lets his 
thunders loose they come in such a storm, that 
men are awed into silence and cease to resist. 

The request of Moses was that the people might 
be permitted to go a three days' journey into the 
wilderness and sacrifice and worship their God ; 
but if this was the agreement it is evident Mo- 
ses and the people were released from this en- 
gagement of time, as doubtless God intended 
them to be. Another singular fact here is that 
the magicians, by the art of jugglery, produced 
a few weak imitations of some of the plagues, 
but their efforts were soon exhausted and the 
miracles of Moses went on increasing in wonder 
to the last, and the magicians themselves con- 
fessed that the wonders were of God. 



THE EXODE, OR EXODUS. 



115 



The first plague, turning the water of the Nile 
and all the waters of the Egyptians into "hlood," 
was doubly afflictive and humiliating to the king 
and his people, as the Nile was not only their 
life, but also sacred, the river of their great gods, 
and many of its fish and all its crocodiles were 
also sacred. What a humiliation to their gods ! 
And what an affliction to themselves, the sweet 
waters of the Nile corrupted and their fish-food 
slain ! The second plague, " frogs," not only 
touched that which in their fetich worship was 
sacred, but it corrupted by their death the whole 
land. The next, "lice," covered man and beast 
with annoying vermin and became so unclean to 
their holy priests. The "fly," as now, was the 
most troublesome insect in Egypt, and made the 
fourth plague so great that Pharoah gave his first 
unwilling consent for the people to go, but as in 
other cases, withdrew his permission when the 
plague was removed. The plague of "murrain" 
fell on not only the most sacred animals, the 
cattle, but also on the most useful beasts of bur- 
den, involving great loss of comfort and of prop- 
erty; and here began to touch them at what is 
with many the most sensitive point of their na- 
ture, — the pocket nerves. The affliction of the 
"boils" was very severe, falling on all, even the 
magicians, so they could not stand before Pha- 
roah ; a disease which was the worst Satan could 
inflict upon Job, and which brought king Heze- 
kiah almost to death and was only cured by a 
miracle ; an affliction painful, wasting, the threat- 
ened calamity of Deuteronomy 28 : 27, " the Lord 
shall smite thee with the botch of Egypt, and 
with the emerods, and with the scab, and with 
the itch, whereof thou canst not be healed;" a 
disease probably about the same as the elephan- 
tiasis, or black leprosy, of the present day in that 
region, and more fearful than the dreaded en- 
demic Nile-fever of to-day. 

The plagues continued to increase in severity. 
The " hail " was so by reason not only of destroy- 
ing the produce of the land and the beasts, but 
also human lives. The thunder that attended it 
and the fire that ran along on the ground, with 
the great destruction in the land, caused Pha- 
roah to again relent, but as quickly to break 
again his promise, like sinners on a sick-bed, 
when the cause of alarm was removed. Evi- 
dently the judgments are beginning to make an 



impression on the heart of the king, and a turn- 
ing point is near, for he now acknowledges his 
wickedness, but he is not yet ready to fully 
yield. Next follow the " locusts," more terrible 
than any yet, as they are more wide-spread over 
the whole land, devouring every thing the hail 
had left, so that " there remained not any green 
thing in the trees, or in the herbs of the field, 
through all the land of Egypt." This is the 
curse threatened by Joel in the second chapter 
of his prophecy, and also a type of the destroy- 
ing hordes referred to in the Revelation. The 
people now besought the king to allow the Is- 
raelites to go and thus to stop the plagues and 
their terrible sufferings, and he yielded in joart. 
After the fourth plague he offered to let the peo- 
ple go a little way; now he consents for the men 
only to go, well knowing they would soon return 
to their families. Moses refused any compro- 
mise, and the plague contined to destroy until 
the monarch yielded, but as soon as it was re- 
moved by the prayer of Moses he again broke 
his promise, — and another still severer punish- 
ment must come. 

The ninth plague, "darkness," was terrific, "a 
thick darkness in all the land of Egypt for three 
days : they saw not one another, neither rose any 
from his place for three days : but all the chil- 
dren of Israel had light in their dwellings." It 
is described as " darkness that may be felt," 
probably the terrible simoon or storm of hot 
wind and sand from the desert, attended by a 
supernatural darkness. These plagues were gen- 
erally from natural causes, increased to super- 
natural intensity by the Author of nature un- 
til they became miraculous. These exist in a 
great degree in Egypt yet. " The simoon is 
commonly preceded by a fearful calm. As_ it 
approaches, the atmosphere assumes a yellowish 
hue, tinged with red ; the sun appears of a deep 
blood color, and gradually becomes quite con- 
cealed before the hot blast is felt in its full vio- 
lence. The sand and dust raised by the wind 
add to the gloom, and increase the painful ef- 
fects of the heat and rarity of the air. Respira- 
tion becomes uneasy, perspiration seems to be 
entirely stopped ; the tongue is dry, the skin 
parched, and a prickly sensation is experienced, 
as if caused by electric sparks. It is sometimes 
impossible for a person to remain erect, on ac- 



116 



THE EXODE, OR EXODUS. 



count of the force of the wind ; and the sand and 
the dust oblige all who are exposed to it to keep 
their eyes closed. The poor camel seems to suf- 
fer from it equally with his master, and will 
often lie clown Avith his back to the wind, close 
his eyes, stretch out his long neck on the ground, 
and so remain until the storm has passed over." 

Pharoah was willing now to let the people go, 
if they would leave their cattle ; still holding 
to their profits. Still no compromise, — all or 
nothing, — and the darkness continued with all 
its terror for three days. This darkness was not 
only very alarming in itself, but was a foreshad- 
owing of the awful calamity of deatb, the final 
plague, or judgment of the Almighty, which 
would utterly break the will of the obstinate 
king and make him glad to send Israel quickly 
out of his country and from the power of his 
hand. If coming events ever cast their shadows 
before, there must have been something of grave 
portent in this darkness that enwrapped the land 
with a pall, but so blind was the oppressive king 
he would not yield, and proved an illustration 
of the heathen adage, " Whom the gods would 
destroy, they first make mad." 

The curt command of Pharoah to Moses to see 
his face no more was curtly responded to by the 
Israelitish leader, "Thou hast well spoken, I will 
see thy face no more." But he gave the king no- 
tice of the last plague and of its dreadful effects 
on the people and the land. There was yet one 
final lesson to teach this haughty monarch, so 
God said to Moses, "Yet will I bring one plague 
more upon Pharoah, and upon Egypt; afterwards 
he will let you go hence." And now the prep- 
arations are making for the final event. There 
are busy hands in the tents of the Hebrews. 
The passover is instituted, and such is the haste 
there is no time to wait for the leavening of 
bread. The animals were killed and the houses 
of the Israelites sprinkled with the blood. Sad 
is now the fate of him who is not under the 
blood. At midnight the solemn warning was 
fulfilled. Silently as the feet of time, yet swiftby 
as the lightning's wing, came the destroying an- 
gel, bathing the sword of wrath in the blood of 
all the first-born of Egypt, both man and beast. 
Then there were terrors and tears; then there 
came up that " great cry throughout all the land 
of Egypt, such as there was none like it, nor J 



shall be like it any more." Pen can not describe, 
nor can the imagination fully paint, the terrific 
scene. And Pharoah rose up in the night, he 
and all his servants, and all the Egyptians : and 
there was a great cry in Egypt, for there was 
not a house where there was not one dead. 

The miraculous nature of the tenth plague is 
seen both in the terrible character of the afflic- 
tion itself and in its coming only upon the 
Egyptians ; and only upon the first-born of them, 
making it entirely different from all ordinary 
visitations of this kind upon mankind. It is 
often true that calamities and death are the only 
things that will bring incorrigible sinners to 
terms with their Maker; but this was so gen- 
eral and yet applied in such a specific way as to 
distinguish it from ordinary cases. Though this 
properly ends what are called the plagues of 
Egypt, yet the great event, the final one, the 
crossing of the Red Sea and the destruction of 
Pharoah and his army, was the climax of the 
tragical events of the chosen people in Egypt. 

Another evidence of the miraculous character 
of these plagues was the exemption of the Is- 
raelites from the general calamities, while they 
fell on the Egyptians all around them. The 
story is either miraculous or mythical, and there 
seems no medium ground to occupy between 
them. The effect of these miracle-plagues must 
have been very great and very salutary on all 
acquainted with them. The Egyptians would 
be deeply impressed with the greatness of Jeho- 
vah in contrast with their imaginary gods ; Mo- 
ses and the Jewish people, who had been long 
exposed to the idolatry and sins of Egypt, would 
have a view of the divine power and faithfulness 
that would aid them through all their future; 
both they and all the surrounding nations would 
have lessons on the character of the true God 
which they would never forget. This is no 
doubt the leading thought and purpose of the 
plagues ; not only the release of the people, for we 
can see how this might have been done in other 
ways, but more to execute judgment against all 
the gods of Egypt and show the utter folly of 
idolatry, for all the plagues were in some way 
directed against some of their idols or idolatrous 
notions. This view makes the Supreme Being 
consistent with himself in all these marvelous 
acts in this most interesting period of human 



JOSEPH ESTTEEPEETING- PHAEAOH'S DEEAM. 
"God hath showed Pharaoh what He is about to do." 



118 THE EXODE, 

history, showing that he was neither acting as 
an arbitrary sovereign, nor trifling with men or 
with serious things, but rather proving that He 
is the only true God. 

The first "sign" performed by Moses in the 
presence of the haughty heathen, Pharoah, was 
directed in the same manner against the Egyp- 
tian gods, namely the changing of the rod into 
a serpent. In a black marble temple they wor- 
shiped the sacred serpent, a huge golden image 
with hideous head and jeweled eyes. They re- 
garded it as the god of wisdom and shrewdness 
and offered it gifts of flowers and ornaments of 
precious stones to adorn its horrid features. 
Living serpents they held sacred, and deposited 
money in their temples to purchase food for 
them. So the rod of Moses was turned into a 
serpent and then it devoured those that were 
presented by Pharoah's magicians. These con- 
jurers carried real serpents with them which 
they had the power of stiffening so they could 
hold them out at arm's length like a stick, by 
pressing on their throats. These serpents, in the 
shadows in which the sorcerers stood, seemed 
like staffs or rods, but when cast down resumed 
their natural motion. That they could not 
change them back as Moses did, and that Moses' 
rod swallowed theirs, was sufficient proof that 
the acts of Moses were miracles and not sorcer- 
ies or conjurer's tricks. 

The river Nile was worshiped for the god 
Nilus. The officiating priest would take a cup 
of wine, pour it into the river as an offering, 
call on the god, making the river itself a deity. 
They sometimes would offer a human sacrifice, 
a slave, like the Hebrews at that time, pouring 
his heart's blood into the river as a libation to 
the god and then throwing the dead body in 
afterward. Hence the first plague of turning all 
the waters of Egypt into blood, as a punishment 
to them and to their god. The magicians also 
imitated this by causing the little water they 
procured by digging wells, to have the appear- 
ance of blood ; but, as in the previous case, they 
could not change the blood back into water 
again as Moses did. 

The Egyptians had also a temple where they 
Worshiped the sacred frog, pouring out offerings 
before a great sphinx with a frog's head, hold- 
ing this animal sacred because "it is supposed 



OR EXODUS. 

to purify the water by feeding on the poison in 
the marshes of the river." Moses punished this 
god by making him a curse and foulness to the 
whole land, so they had to close the temples to 
keep them from becoming polluted by them, and 
the king had to shut himself up in his palace to 
escape their hateful presence. It was easy for the 
magi-sorcerers to produce frogs in any particular 
place at the command of their monarch, when 
they were so abundant all around them ; but 
when the king demanded that what they pro- 
duced by their deceptive arts should be removed 
by the same, they were utterly powerless, and he 
called on Moses and Aaron as before to remove 
them and give him relief. This was the end of 
their imitations of the miracles of Moses, though 
they tried it again and again ; for Jannes and 
Jamb res had now lost their power, and their life 
soon paid the penalty of their wretched failure. 
But the wonder-working power of Moses had 
only begun to be exercised. 

The Egjrptians had also a marble temple de- 
voted to the worship of the sacred beetle, where 
a great insect of this kind, with a human-shaped 
head, was kept to receive their offerings, held 
sacred because of its supposed power to protect 
the temple from vermin, such as lice and fleas; 
for, "one of these vermin seen in a temple, or 
upon the garments of a priest, caused ceremonial 
defilement, and neither priest nor temple might 
be made holy again but by purification." They 
had also the temple of Baal-Zebel, the fly-god, a 
deity supposed to protect them from flies, which, 
as before said, became one of the greatest plagues 
of Egypt, infesting the land in ravenous swarms, 
from which they thought this deity alone could 
free them. These were produced by Moses, and 
none of the magicians could remove them, and 
so prevailing was the plague that neither the 
royal monarch nor the holy priests, neither gor- 
geous palace nor sacred temple, was exempt until 
they were removed by the word of Moses through 
the power of Jehovah. 

In the temple of Typhon a slave was sacrificed 
to the Evil Principle, by being bound to the altar 
and burned alive. The priests then gathered the 
ashes and scattered them on the winds, invoking 
the god that wherever any particle of this may 
be borne no evil might visit them, but good in- 
stead. But this did not prevent Moses from 



THE EXODE, OR EXODUS. 119 



sending murrain on the cattle, boils and blains 
on the people, and hail and destruction on all 
the land. 

At the temple of Serapis the sacred bull Apis 
was worshiped in most imposing style. Among 
the other traits he had the peculiar power of 
protecting the country from the ravages of 
locusts; but at the word of Moses clouds of this 
devourer came until they darkened heaven and 
covered the earth and consumed the herbage, 
when Pharoah confessed his sinfulness and ac- 
knowledged that only the power of Moses' God 
could send or remove the curse. 

But the great god of Egypt was Osiris, the god 
of the sun, and Isis, the goddess of the same. 
Their worship was magnificent at On, the great 
city of the sun. He was invoked as the god of 
light, the dispeller of darkness and clouds and 
storms. It was an awful terror that fell on the 
Egyptians when in that land of clear atmosphere 
and cloudless sky, there was darkness for three 
days, a darkness that could be felt, darkness that 
was a gloomy prophecy of the coming plague of 
death, a darkness that could not be penetrated 
by even " the god of light," and which so enraged 
Pharoah that he refused again to see the face of 
the man who had so humiliated him and the 
chief of his gods. Thus wonderfully was the 
God of heaven avenged on the gods of Egypt, 
and on Egypt's king and subjects, for their cruel 
oppression of his chosen people. 

Moses now begins to prepare for the final re- 
sult, the last plague, the death of the first-born, 
a terrible punishment upon the Egyptians, rather 
than another call to let the people go, for the 
last call had been made by Moses and been 
contemptuously refused by the stubborn king, 
and now Moses will bring the bond-people out 
whether Pharoah will or no. But the Lord de- 
signed that the king and the Egyptians should 
be willing, and more than willing, even very de- 
sirous, that the Hebrews shall hasten out of their 
land. So there is now in Goshen an unusual 
stir. The nine plagues have produced on the 
minds of both Egyptians and HebreAvs a deep 
awe and secret dread that something still more 
dreadful is yet to come. The province of 
Goshen, in which the Israelites had settled as 
their more immediate location, though they 
were scattered over all Egypt as their service was 



needed, was one of the best parts of the country, 
and lay east of the Nile, or east of the Pelusiac 
arm of the Nile. Here they multiplied remark- 
ably and furnished the vast army of laborers, as 
slaves, in making brick and hewing stone and 
building the innumerable great cities and walls, 
temples and tombs, monoliths and pyramids, 
sphinxes and palaces, of this monumental land. 
Each dynasty endeavored to leave some marked 
monuments of its existence, and each particular 
ruler in each dynasty some pile to commemorate 
his name and reign. " Each monarch, at the 
commencement of his reign, laid the foundation 
of a pyramid. He built first a small one, con- 
taining his sarcophagus and sepulchral chamber. 
Then every year he added to the outside a com- 
plete layer of stones, which, after many years, 
extended its base, and increased its elevation in 
like proportion. Therefore, the size of the pyra- 
mids marks the age to which the king lived." 
There is a tradition that the two great pyramids, 
which are the oldest, and which were originally 
overlaid with plaster on which were hieroglyph- 
ics recording a history of the world, were built 
before the flood, and their encasings were de- 
stroyed by the abrasion of the waves; that the 
third pyramid was begun by a king of Noah's 
time before the deluge and finished by Noah's 
son afterward, and it was not encased because 
that art was lost by those who possessed the se- 
cret being drowned in the flood. In the script- 
ural account of Israel in Egypt, the millions to 
which they increased, the many generations of 
their sojourn there and the excessive toils re- 
quired of them by their oppressors, we may find 
the secret of the vast architectural structures, 
gardens and wonderful works of that ancient 
land. During the two centuries of their bond- 
age they go bending under their toils, each re- 
quired, under the lash of the task-master, to 
produce the "tale of bricks," their burdens in- 
creasing more and more until the oppression 
becomes intolerable. There can be no doubt that 
hundreds of thousands of them perished under 
their toils, beside those who were destroyed by 
the edicts of their tyrannical masters, the kings. 
No wonder their cry came up to the ears of the 
Lord of Sabaoth, and, though he waited long, he 
sent them marvelous deliverance. 

To properly understand the sacred narrative 



120 



THE EXODE, OR EXODUS. 



in this interesting portion of Bible history, and 
get the real lessons of the Exodus, it is neces- 
sary to keep in mind some of the history, geog- 
raphy and chronology of Egypt, as well as the 
customs, laws, arts, learning, religion and social 
life of her people. Where there is conflict of 
authorities and variety of opinions, as there is 
on many points, and especially on chronology, 
that position is chosen which seems best sus- 
tained by the most reliable information, and 
which best harmonizes with the subject as a 
whole. 

The land of Canaan was intimately connected 
with Egypt, and especially through Phenicia, 
that old, small, but powerful kingdom that lay 
to Canaan's westward, along the sea. " Palestine 
and Phenicia were twin kingdoms, which, of 
old, gave conquerors and rulers and laws to 
Egypt under the short but brilliant reign of her 
Shepherd Kings." This reign of the Hyksos, or 
Shepherd Kings, had much to do with the con- 
dition of Israel in Egypt. It would appear that 
the Hebrews were permitted to locate in Goshen, 
"the best of Egypt," as a break-water to the in- 
vading hordes. The pastoral life of this people, 
Israel, was a cause of hatred to the natives, for 
in the time of Joseph "every shepherd was an 
abomination unto the Egyptians." In connec- 
tion with this, the worship of cattle (the sacred 
bull, Apis, being the enshrinement of their chief 
god, Osiris), we see some reasons for the hatred 
and oppressions visited on the Hebrews. These 
facts will also aid in interpreting the difficult 
history and chronology of Egyptian rulers at the 
time of our narrative. Ingraham says: "But a 
few centuries had passed since a king of Phe- 
nicia, at the head of a vast army of Syrians, in- 
vaded Egypt, and taking Memphis, set up a for- 
eign throne in the valley of the Nile. Under 
this dynasty of conquerors, Joseph ruled in 
Egypt and Jacob dwelt ; for, being Syrians, these 
new Pharoahs regarded with partiality the de- 
scendants of Abraham, who was also a Syrian. 
But after the death of Joseph not many years 
elapsed ere the Theban kings of Upper Egypt in- 
vaded the Memphitic realm of the Nile, and, 
overturning this foreign dynasty, friendly to the 
sons of Israel, re-established the native Egyptian 
monarchy, ' which knew not Joseph,' nor recog- 
nized the descendants of Abraham dwelling in 



the land. On the contrary, looking upon them 
as of similar lineage with the expelled Syrian or 
Assyrian invaders, as they were equally called, 
the new monarch and conqueror, Amosis, at once 
placed them in subjection, and oppressed them 
with a bitter bondage. This new Egyptian mon- 
archy, under Pharoah-Amosis, came into power 
again, some years after the death of Joseph, dur- 
ing which period the children of Israel had in- 
creased to a great people. For the space of sev- 
enty years their oppression was continued by 
successive kings, until, under Amenophis I, the 
father of 'Pharoah's daughter,' the alarming in- 
crease of the numbers of the Hebrews led this 
monarch to take harsher measures with them, 
for the more they afflicted them the more they 
multiplied and grew. Fearing for the stability 
of his kingdom, if they should rise upon their 
task-masters, and remembering the Syrian Shep- 
herd Kings, who had so lately ruled Egypt, he 
issued the command for the destruction of all 
their male children as soon as they were born." 

This will explain the passage of Isaiah 52 : 4,' 
so often questioned as to its meaning, "My peo- 
ple went down aforetime into Egypt to sojourn 
there, and the Assyrian oppressed them without 
cause." The point of query has been how an 
" Assyrian " could in Egypt oppress them. The 
evidence is strong that the Pharoah of Joseph's 
time was a foreigner in Egypt, belonging to the 
17th dynasty, for no native king would allow a 
foreigner and slave to be so elevated in his king- 
dom as Joseph was, so great was the feeling 
against foreigners. 

About B. C. 1592 the new cljmasty arose, the 
18th, and Pharoah-Amosis came into power, and 
under him the Exodus occurred. The subse- 
quent history of Egypt has been one of varying 
fortunes, its power and ancient glory departing ) 
until, in B. C. 361, the last native king was over- 
thrown. " From that time till our own day, a 
period of twenty-two centuries, no native ruler 
has sat on the throne of Egypt, in striking ful- 
fillment of the prophecy of Ezekiel 30: 13, 
' There shall be no more a prince of the land 
of Egypt.'" From about 300 years before Christ 
to 200 years after, Egypt was under rule of the 
Ptolemies, and learning was fostered and the 
Jews were again treated kindly by them, and so 
we find Joseph and Mary giving Jesus protection 



THE EXODE, 

in that country, from the Herods of Judea, as 
they sought to destroy him, the King of all 
worlds. From that time to the present Egypt 
has been under the alternate reign of Persian, 
Roman and Saracen, and is held a vassalage of 
the Sublime Porte of Turkey to-day. What a 
change in the grand country of the Exodus ! 
The ruins of Karnac and Thebes, the vast monu- 
ments standing in desert plains, as well as in- 
scriptions and dumb mummies and records and 
archeology, tell of the glory of her past history. 
Well might we exclaim, how famed were her 
warriors, stately her priests, superb her princes, 
majestic her queens, stupendous her system 
of worship, munificent her learning ! What 
mighty mausoleums, both tomb and temple, 
rising like mountains hewn into solid triangles^ 
everywhere over illimitable plains! What a land 
of verdure and flowers, of gardens and palaces, 
of obelisks and fountains, fanes and altars, 
sphinxes and statues, a land that comprised all 
that could delight the heart or take captive the 
senses ! This was the Egypt of the time of 
Joseph and Moses, the land of such plenty and 
beauty, of such bitterness and bondage, where 
the Almighty chose to make his providence and 
power known. 

No less remarkable was the manner in Which 
Moses was prepared for his work, as both deliv- 
erer and leader, as well as law-giver of his peo- 
ple. If a divine providence marked the life and 
destiny of Joseph, quite as much did it that of 
Moses. His noble character and his strong at- 
tachment to friends and country were shown in 
his willingness to leave all the royal privileges 
of Egypt to become identified with his enslaved 
and suffering people. What confidence he had 
in their future destiny, and what remarkable 
faith in the God of Israel whom he had perhaps 
scarcely known until he " had come to years," 
for it was " by faith " that he made this choice. 
The old masters did not mistake in his case 
when they painted him with such a royal air 
and princely mien, "Never did the gods set 
their seal upon a nobler and truer prince." His 
spirit and intelligence, every movement of his 
stately person, his commanding voice, his su- 
perb physique, his majestic bearing, all bespoke 
one born for empire, created for dominion over 
men. From his birth an unseen power marked 



or exodus. 121 

him for an exalted destiny, and he seemed to 
never swerve from the heavenly leading. The 
woman who found and adopted him was, it is 
claimed, Princess Amense, daughter of Pharoah- 
Amenophis, and she became queen of Egypt, 
but usually bore the simple title of " Pharoah's 
Daughter." Plow strange that the mystery of 
his birth and of his being the son of the Princess 
only by adoption, should be kept a secret so 
long. It seems probable that it was known Only 
to the adopted mother and to the true family 
of Moses for many years, or until he was grown. 
It must have been a great surprise, if it was not 
a grief, to him, after his Egyptian education and 
all the privileges of the court and the prospect 
of wearing the double crown of the Pharoahs, 
to have it revealed to him that he was not the 
son of Pharoah's daughter, but only one of the 
despised and oppressed race of the Hebrews,— 
a slave instead of a prince! But it is certain 
that whatever choice he had in the matter he 
exercised it in favor of his native race, for, " by 
faith Moses, when he was come to years, refused 
to be called the son of Pharoah's daughter, choos- 
ing rather to suffer affliction with the people of 
God than to enjoy the pleasures of sin for a 
season ; esteeming the reproach of Christ greater 
riches than the treasures in Egypt, for he had 
respect unto the recompense of the reward." 

The same principle of faith actuated him in 
leaving Egypt, rather than fear of the king, and 
led him to his self-chosen exile in Midian, for 
he endured all this as though seeing One who 
is invisible. During his forty years' sojourn in 
Midian, engaged in the private life of a shep- 
herd, — a sphere so apparently limited it might 
have discouraged many — he was in a grand train- 
ing school, under priest Jethro, with God himself 
for a teacher. Here he learned and worshiped, 
with Mount Horeb for an altar and the universe 
for a temple, while he prayed and waited for the 
deliverance of his people. The answer at length 
came in fire, by the appearance of the great Je- 
hovah in the burning bush. 

With unsandaled feet and with feeling of in- 
describable awe Moses stood in this sacred pres- 
ence which burned in the thorn-bush without 
consuming it. It was the angel of Jehovah ; and 
the lambent flame which rested on the bush 
like concentrated sunbeams was but the halo of 



122 



THE EXODE, OR EXODUS. 



glory surrounding the Divine One as a robe of 
light, while he talked with Moses from the 
midst of the unearthly scene. How adorable is 
our God who comes to man veiling the ineffable 
splendor of his glory under the form of an angel 
enveloped in a mantle of dazzling sunbeams, 
whose servants are spirits and whose ministers 
are flames of fire! 

It was in the midst of such scenes as these 
that Moses received his preparation and commis- 
sion to go to the court of Egypt and demand the 
release of the chosen people. God informed him 
that he had seen the sorrows and heard the cries 
of his suffering people, and had come to deliver 
them from the power of their oppressors by his 
hand. But Moses modestly declines this great 
honor and responsibility until assured that he 
will be mouth and wisdom to him, and there is 
given him the signs of the rod-serpent and lep- 
rous hand to use as testimonials before the king. 
Then the flame of the thorn-bush began to slowly 
fade, appearing first a golden cloud and then as 
a mist illumined by the sun's rays, until all had 
faded and the shrub was left as it was before with 
its green leaves unchanged by the glory of the 
sacred scene. 

Under the influence of such sublime and in- 
spiring visions Moses returns to Egypt to exe- 
cute his great commission. From the very lim- 
ited facilities of communication in those days we 
can conceive that he had had but little knowl- 
edge of the events in Egypt during his absence 
from it, and that there was great interest in every 
thing connected with this land of his birth and 
training as he visited it on this notable errand. 
After proclaiming the great deliverance so soon 
to be wrought, to the assembled elders of the peo- 
ple, some of whom doubtless hesitated to receive 
his words, he appears, in company with his 
priestly brother Aaron, in the presence of Pha- 
roah, and the tragical scenes of the plagues of 
Egypt were transacted in the land. 

But before the departure of these millions from 
the land of their oppressors the sacred institu- 
tion of the Passover was ordained. So impor- 
tant an event must be marked by a monument 
that would last longer than any of the monu- 
mental edifices of that memorial land, one to be 
superseded only by the holy sacrament of the 
Lord's Supper, after that which was typified by 



all this, the true paschal Lamb, had been slain. 
It was kept on the night of the 14th of month 
Nisan, and this date became the beginning of 
years to the Jews. The exodus was the birth- 
day of the nation, and the passover was the birth- 
day feast or celebration. The head of each fam- 
ily was to select a male lamb or kid, one without 
blemish, kill it on the eve of the 14th, sprinkle 
with a branch of hyssop the blood on the side- 
posts and top of the door of the house, as being 
the place first to be observed by passers by, and 
also as the place of passage in or out of the 
house, roast the offering with fire, care being 
taken to break none of its bones, and all the 
family were to partake of it that evening, eating 
it with unleavened bread and sauce of bitter 
herbs, having their robes fastened at the girdles, 
sandals on their feet and staffs in their hands. 
This passover lamb was a true sacrifice, offered 
in the holy place, with its blood sprinkled on the 
altar and its fat burned, thus fulfilling the re- 
quirements of the law of sacrifices. The blood 
was sprinkled on the posts and lintels of the 
door, not as a guide to the destroying angel, but 
as a test of their faith and obedience to God's 
word, and a standing sign to confirm their faith 
in the deliverance which the Lord had promised. 
By faith they kept the passover and the sprink- 
ling of the blood, that the destroyer of the first- 
born should not touch them. The requirement 
that the bones of the offering should be unbroken 
and that the whole of it should be eaten at one 
meal or the remainder burned, seems to be a 
symbol of unity, unity of the people in the fam. 
ily and the nation, and with God in his cove- 
nant with his people. So the symbol was ap- 
plied to our atoning Saviour when no bone of 
his was broken in his sacrifice on the cross. 
The unleavened bread does not signify so much 
the haste with which they went out of Egypt 
as the consecration of the people, since leaven is 
decomposition, and hence in the Old Testament 
often used as an emblem of sin. The bitter 
herbs may have been used to remind them of 
their bitter bondage in Egypt, but more, as the 
bread, in a ceremonial sense, for both unleavened 
bread and bitter herbs were used on other occa- 
sions beside the passover. The haste with which 
the meal was eaten, and the girt-up loins and the 
staffs and sandals, are fit emblems of the life of 




FINDING OF MOSES. 
'"And when she had opened it, she saw the child." 



124 



THE EXOOE, OR EXODUS. 



the Christian pilgrim, ever hastening away from 
the world toward his heavenly destiny. To 
many it was a command, and it was not for them 
then to question, but simply to obey. The insti- 
tution was a type of the divine and innocent 
Lamb of God who was one day to be sacrificed 
for the deliverance of the world from sin, and 
this sublime doctrine is now to be received as 
then. " Earth, as the antitype of Egypt, was the 
altar of this stupendous sacrifice. And as by the 
blood of a lamb, and the death of the first-born, 
Israel was delivered from Egypt, so by the blood 
of the Lamb, the first-born of God, shall the 
whole of mankind who look to his blood be 
finally delivered from this earth, and from Satan 
its Pharoah, and be led by God into a heaven 
above the skies, to dwell there to the end of 
ages." 

The scenes of that awful night baffle descrip- 
tion. Let none go out of the door of his house 
until the morning, was the divine warning, for 
in that night the angel of the Lord would pass 
through the land to smite the first-born in every 
house where the blood was not sprinkled. A 
most impressive scene it was. Three millions 
of people were that night to snap the fetters 
of a bondage of many generations, marching 
at the command and under the lead of the 
Almighty, and pass out from under the cruel 
sceptre of the Pharoahs forever. It was the 
grand spectacle of a nation marching out from 
slavery into freedom in a day. Such a move- 
ment earth has never witnessed, except in the 
fulfillment of the promised triumph of Messiah's 
time when "a nation shall be born in a day." 
There must have been much joy in the midst 
of those solemn scenes. Faces no doubt lighted 
up that had scarcely smiled for years. Old men 
and women rejoiced that they were done bear- 
ing the heat and burden of sorrowful days. 
Mothers embraced their babes with the sweet as- 
surance that they would never bend under the 
yoke of Egyptian toil. As night came on there 
was a deep quiet settled on the assembled hosts 
in Goshen, now one vast camp of human beings. 
Parents looked carefully to see if all the children, 
and especially the first-born, were under the 
shelter and protection of the blood. Now a si- 
lence falls on the camp like that which always 
reigns in the heart of the pyramids, and all felt 



the solemn presence of Jehovah near. At head- 
quarters only a low whispering voice could be 
heard ; it was that of Moses and Aaron at prayer, 
talking with God and feeling the fearful respon- 
sibility resting upon them now. Scarcely an eye 
closed in all Israel, save those of children, dur- 
ing the solemn vigils of that awful night, for 
all were watching for the first signs of the com- 
ing of the dreadful avenger. We can enter into 
the spirit of one who described the scene from 
the stand- point of those who looked upon this 
awe-inspiring spectacle. Suddenly, at midnight, 
it came. A bright light from heaven shone 
above where Moses was, and from it went forth 
a glory that filled the land of Goshen with its 
beams. All felt that it was the symbol of the 
presence of God, and that the hour of doom had 
come. It rose in the height of heaven, a column 
of fire, with its base at the roof of the house and 
its top in the region of the clouds. It was in 
the form of a Hebrew staff, with a bar of light 
across it at its top, and on its summit there 
rested a crown of glory which seemed to shoot 
out thorns of light and splendor every way. In 
this column there stood a form somewhat like 
unto a man, but splendid with ineffable radi- 
ance. Then the dazzling body began to move, 
moved out of Goshen and on until it rested over 
the gorgeous palace of king Pharoah. Here the 
angel form in the glittering column seemed to 
draw a sword and strike. Then with the swift- 
ness and dazzling glory of lightning it turned 
every way over Egypt and shot out fiery mis- 
siles of death until no eye could longer behold 
the sight. Then there was a cry in Egypt such 
as was never heard before, as if every mother in 
that vast population lifted up her voice in one 
prolonged and dreadful wail of woe. All Israel 
knew the meaning of this heart-piercing cry, 
and trembling with fear and awe prostrated 
themselves before God and cried for his mercy 
and protection. At length the flaming sword 
was drawn back by the angel, and the shining 
column returned and stood over the house where 
Moses and Aaron were, now changed into a calm 
and lambent light as soft as moon-beams, in- 
stead of the angry splendor with which it shone 
before. Here this heavenly vision remained 
standing over the camp, a pillar of cloud, as it 
had been a pillar of fire, ready to move ahead 



THE EXODE 

of the columns of the hosts of Israel when they 
should start on the great exode, 

An awful guide of smoke and flame. 

That was a wonderful night in Egypt, the 
birth-night of a nation. When the sun set that 
day on Egypt it set on Israel as a race of slaves ; 
but when its rays next morning kissed the sum- 
mits of the pyramids with its rising beams Is- 
rael was a nation on the march to freedom. 
"This enslaved and despised race came forth 
from the house of bondage and took their place 
among the great historic nations as suddenly as 
an eastern dawn breaks into the full day. Rome 
began with a score or two of shepherds and rob- 
bers, drawn together into a miserable cluster of 
mud cabins, and it was seven hundred years in 
reaching the summit of its greatness. The He- 
brews numbered three millions the first day of 
their life as a nation. They started upon their 
eventful career, as the Rhone springs, full-voiced 
and strong, from the foot of the glacier. The 
Egyptians, the Babylonians, the Assyrians, all 
the great conquering nations of ancient times, 
have utterly passed away from the earth. They 
have now no representatives to. bear their name 
or to glory in their history. It is impossible to 
trace their influence in the life of the world to- 
day. The inscriptions upon their monuments 
tell us so little that we dare not trust the cor- 
rectness of their reading. We see their great- 
ness only in their ruins. The Hebrews in all 
their wanderings and dispersions, are Hebrews 
still. The descendants of the three millions who 
marched out of Egypt under Moses may be 
found on all the continents and in all the great 
cities of the earth, yet everywhere a people apart 
by themselves, a peculiar and inextinguishable 
race." So it was a march to immortality, as well 
as to freedom, and we may agree with Dr. March 
that the birth-night of the Hebrew nation was the 
great era of ancient times, the first advance of 
forces that are still on the march for the con- 
quest of the world. 

The great Leader had prepared the way for the 
exit of his people in a manner that impressed 
fear and terror on all. From the millions of 
Egyptian families, so enriched from the grinding 
toils of their Hebrew slaves, from the palace of 
the king and princes to the hut of peasant and 



, or exodus. 125 

the prison, the awful wail had gone up of the 
death of the first-born, as well as of the cattle, 
including the sacred Apis stretched out dead 
upon the marble floor of his gorgeous temple; 
and this had caused the king to send messengers 
to hasten the people out of his realm. The hour 
of departure had at last arrived. The Israelites 
had been commanded to ask, or demand, of the 
Egyptians treasures, jewels of silver and gold, 
and raiment, as something due them for their 
unrequited toils ; and the Lord gave them favor 
in the sight of the Egyptians so they gave the 
people what they asked. The words "borrow" 
and "lend," as used in the authorized version of 
the Scriptures, have no warrant in the original 
and are changed in the revised version, putting 
the proper sense on the passage and removing 
the cause of skeptical criticism that the Lord had 
taught the people to practice deceit, or lie. Be- 
fore the gray streaks of morning gilded the east- 
ern sky the people are on the move, a mighty 
throng, from two to three millions, with all their 
effects. What faith it required in the power and 
providence of God for Moses to undertake to lead 
out such a multitude into the desert with no 
visible means of support. A "mixed multi- 
tude " went out with them, probably Egyptians 
who had witnessed the mighty poAver of God 
with this people and who desired to journey with 
them where they went. Some of these had no 
doubt escaped the death of their first-born by fol- 
lowing the example of the Hebrews and sprink- 
ling blood on their doors, and if this be so they 
would be the more willing to go out with the 
people who had such a God as their leader. It 
has been observed by one that at the very crisis 
when the distinction between Israel and the na- 
tions of the world was most clearly brought out, 
a mixed multitude went out from Egypt with 
them, and that provision was then made for all 
who were willing to join the chosen seed and 
participate with them in their spiritual advan- 
tages. Thus, at the very starting point of na- 
tional separation, was foreshadowed the calling 
in of the Gentiles to that covenant in which all 
the nations of the earth were to be blest. 

When the command was given to advance, 
Moses took a position where he could overlook 
the prodigious army as they moved out by tribes 
and families under their appointed captains. 



126 



THE EXODE, OR EXODUS. 



With great joy and enthusiasm they took the 
first steps that were to lead them out forever 
from their masters and their tasks. Their route 
was not chosen by themselves, but by Him who 
had directed all their course. The place of 
gathering for all the scattered Israel was Goshen, 
and the point of departure Avas Rameses, an im- 
portant city of this province, lying eastward of 
the Nile and near thirty miles westward of Is- 
mailia. The natural and direct course to Canaan 
would have been north-eastward through the 
sands of the isthmus and through Philistia. 
But the Lord led them not by the way of the 
land of the Philistines, although that was near; 
for God said that the people might become dis- 
couraged when they should meet with difficul- 
ties and see war, and return to Egypt. Jose- 
phus said the Israelites at that time had a 
quarrel with the Philistines. So they were 
turned down to the south-eastward by the way 
of the Red Sea. Rameses is located on the rail- 
road now running from Ismailia to Sagasig and 
the Nile. It was near forty miles from what was 
then the head of the Red Sea. It must ever 
stand prominent in Bible geography as the start- 
ing point, the first station, in this notable jour- 
ney. Going south-easterly they reach the second 
point of interest, Succoth, a little west of Sera- 
peum on the Suez Canal, and there made the 
first camping place on the exodus. Here their 
route turned almost directly to the south until 
they reach Etham, the third station, following 
down the course of the Bitter Lakes. It is an 
interesting thought that this celebrated journey 
was started right along the line where the com- 
merce of the world so largely passes to-day, the 
Suez Canal, one of the many "wonders'' of the 
modern world. It is conjectured that they made 
about fifteen miles a day, on an average, in this 
part of their journey. Etham was called the ter- 
minus maris, boundary of the sea, for it is be- 
lieved the Red Sea formerly extended much be- 
yond its present boundaries. It is said to be 
"in the edge of the wilderness," and was in the 
direct route arotmd the point of the sea. But 
instead of going directly on in this direction, 
leaving the boundary of Egypt and making their 
journey into "the wilderness," they were com- 
manded to make a sharp deflection to the right, 
turning nearly westward again, with their faces 



toward Egypt, and pass around the mountain 
Jebel Attakah and encamp at the end of the 
third day at Pi-hahiroth where there was rest in 
the palm-trees, shade and water. No doubt they 
wondered why they were led around this way 
and into that narrow defile where they were 
hemmed in on each side by hills and in front 
by the sea. Here they would pass Migdol with 
its tower and garrison which guarded the way 
to Egypt from the Arabian Sea. Footsore and 
weary journeying with women, children, flocks 
and all their effects, they welcomed this stopping 
place " between Migdol and the sea." 

They had been guided hither by that symbol 
of the divine presence, the pillar of cloud and 
fire. This was both a guide and a protection, 
leading as God would have them go, lighting the 
camp at night and shielding them from the rays 
of the burning sun by day. This cloud hung 
over the host while they rested, and from it God 
spoke to Moses, the only true and sacred oracle. 
This was the ever-present miracle of the exodus. 
That which had stood over the headquarters of 
Moses as a snow-white cloud, immovable, beau- 
tiful, advanced as if .borne on a gentle breeze 
and stood before the host. As darkness came 
on, this heavenly symbol was changed into a fire- 
mist which shed a glory over the camp of Israel 
almost equal to the splendor of day. When the 
sun arose again it changed into a columnar 
cloud, so high it could be seen by all the mill- 
ions of the tribes, standing above them like the 
smoke of a great sacrifice. With such a guide 
as this the people might feel that they would 
be led in that way that would best serve the 
wise and beneficent purpose of God with them. 
This pillar had led them to where we now find 
them at the end of their third day's march. 
Here they are in a triangular plain, its sides 
bounded by mountains, its apex opening toward 
the sea, and its base directly toward the capital 
of Pharoah. The king of Egypt has had three 
days in which to mourn over his dead, and to 
repent that he had allowed such an army of 
slaves to escape from his dominions. Hearing 
that they had not gone into the wilderness of 
Etham, but had turned and were in the valley of 
Pi-hahiroth, he exclaimed, " They are entangled 
in the land, the wilderness hath shut them in ; 
I will follow them and bring them back and 



128 THE EXODE, 

they shall serve me with increased rigor for all 
the distresses they have brought upon me and 
my land." He then summoned the best of his 
army, almost countless thousands of horse, foot 
and chariots of iron. On they press across the 
shortest route from the capital to the sea with- 
out stopping to rest either hoof or sandal. Tid- 
ings of the coming of Pharoah at the head of 
his hosts filled the hearts of the Hebrews with 
terror and dismay. Already the enthusiasm of 
departing had been wasted in the weary journey 
of three days. Shut in in their dangerous sit- 
uation, with crying children and wailing women 
and lowing herds, and with the hastening hosts 
of their old enemies now already in sight upon 
their track, there were murmurings heard both 
loud and deep against Moses and the Lord. 
With cutting sarcasm the people ask if there was 
no room to bury them in Egypt that they had 
been brought out into this wilderness to die, and 
declared it were better to serve the Egyptians 
than to die here by their hands. The faith and 
skill of Moses are put to the severest test, but 
he is calm and self-possessed and tries to quiet 
the fears of the people who are excited almost 
to the pitch of a mob. Before he himself knew 
the way out he feels sure that deliverance will 
come, and exhorts the people to stand still and 
see the salvation of God. The cloud of His 
Presence had guided them to this place and 
would lead them out of it again. 

When the Egyptian army came within sight 
of their escaping slaves an unusual mist settles 
over them, making it so difficult for them to 
proceed, that they encamp for the night. It was 
the pillar of cloud that had moved from the 
front of the camp of Israel to the rear and stood 
between them and their foes, bright to the He- 
brews as the light of day, but black as midnight 
to the Egyptian hosts. Moses hastens to his tent 
and falls down in supplications before God. A 
voice answered him from the cloud, " Why cri- 
est thou to me, speak to the children of Israel 
that they go forward." Now he stands upon the 
shore and stretches out his rod over the sea, and 
a strong wind blows from the east all the night ; 
and the waters were divided and piled up as 
walls of glittering ice on each side, rigid as if 
congealed by frost. When morning dawned on 
the anxious people a broad and easy way was 



OR EXODUS. 

beheld by them through the sea, so wide that 
many hundreds of people could pass abreast 
through the open way. The hearts of the peo- 
ple were as joyous now as they had been dis- 
tressed before, their darkest hour was just before 
their brightest day. There was an early stir 
among them ; soon all was ready and the trumpet 
sounded an advance. Priestly Aaron and one 
elder selected from each tribe led the march 
through this miraculous roadway of the sea. On, 
on the hosts followed them in solemn march, 
adoring the Power that had opened them such 
a door out of Egypt and their bondage. Now 
they could understand why Jehovah had led 
them in this way. 

As the last of the host had entered the path- 
way through the sea, the cloudy pillar lifted and 
moved over in front of Israel, and when this was 
done the supernatural darkness that had so en- 
compassed the Egyptian camp that they could 
not move all that day, was now so far removed 
that they could see that their slaves were escap- 
ing, and they began the pursuit. Either Pha- 
roah was so confused he did not know by what 
Avay Israel was escaping, or he was so abandoned 
to judicial blindness that he resolved recklessly 
to pursue them even through the sea, daring to 
risk going where his slaves could go. The last 
one of the people of Israel was now landed on 
the Arabian side of the sea, and all of the Egyp- 
tian army were within the watery way opened 
by the Lord for both. The pillar of cloud now 
swings around with its bright side toward the 
Egyptians so that they could see where they were 
with the walls of water on each side held up like 
adamant by the hand of Israel's God, while the 
people of Israel were all escaped on the farther 
shore. What if he should get across, could he 
take the multitude back through this path again ? 
Could he and his army retrace their steps to 
Egypt again ? Is it not after all the great God 
of this people who is leading them and fighting 
against the Egyptians? It is now the morning 
watch ; if he can only return and tread once 
more on the soil of Egypt he will be content to 
let this people go. The command is given to 
face about and retreat, that the king and his 
army may get out of this perilous place. And 
now the Lord looks upon the Egyptians through 
the pillar of eloud and fire ui terrific glances and • 



THE EXODE, OR EXODUS. 129 



greatly troubled them. The armies dragged wea- 
rily through the now miry road-bed and wheels 
clashed with wheels until chariots had to be 
abandoned and the king himself had to mount 
a war-horse to make an endeavor to escape. 
Horse and rider and footmen now mingled to- 
gether in wild confusion, and many who had es- 
caped being mown down by the deadly scythes 
on the chariot wheels were trampled to death in 
the maddened rush to escape to shore. Mean- 
while the pillar had turned its dark face upon 
them and the old darkness covered the awful 
scene. From the cloud came heaviest thunders 
that shook the earth beneath them and the 
sharpest lightnings glared the eye for a moment 
with frightening flash, leaving the darkness more 
terrible than before. Fear and consternation 
seized on every one, and Pharoah now recalls 
the last words he heard fall from Moses' lips, 
" I will see thy face again no more." Now the 
impious king rages in fury and curses Moses and 
his God and calls on his own gods to come to 
their relief. But his curses and prayers are 
alike unavailing, for they are met only by the 
fury of the elements which beat against them 
in a most pitiless storm. Moses is now stand- 
ing on the shore of deliverance and has seen the 
last one of the Hebrews safely landed. At the 
command of God he stretches out his hand and 
rod again over the sea and the hand that held 
them in " heaps " loosens its grasp and the walls 
of water came together like raging cataracts, 
meeting with a shock that startles the Israel- 
ites and overwhelms Pharoah and all his army 
of princes and captains and mighty hosts, the 
strength and power of the land, in an utter and 
world-astounding overthrow. Then were the 
words of Moses remembered which he spoke to 
Israel on the other side of the sea, "The Egyp- 
tians which ye have seen to-day, ye shall see 
them no more again forever." 

The sun never looked down upon such a scene 
before. No war or battle ever presented such a 
spectacle of terror and power as was exhibited 
on that sea that day. It was an exhibition of 
the divine judgment that filled the wondering 
Israelites with awe and adoration. It was the 
final plague of Egypt, distancing all before it in 
the overwhelming majesty of Jehovah, complet- 
ing the destruction not only of the flower of 



the Egyptian army, but also of the king him- 
self. "Then shall the Egyptians know that I 
am the Lord, when I have gotten me honor upon 
Pharoah, upon his chariots and upon his horse- 
men." Surely a horse is a vain thing for safety. 
Some trust in horses and some in chariots, but 
the sure defence is the Lord of hosts. Pharoah 
had, like his predecessors on the Egyptian 
throne, been for years constructing at great ex- 
pense a pyramid tomb to contain his embalmed 
body and perpetuate his name ; but his body 
now floats a bloated corpse in the waters of the 
sea, and his fame is turned to an infamy which 
will outlast any hieroglyphic he could have in- 
scribed on the " desolate places " he had built 
as a mausoleum. He was buried beneath the 
horses and chariots in which he had trusted in- 
stead of the God of Israel whose being and 
power he had impiously defied. There was 
neither mummy nor pyramid, not even decent 
burial, for him. What a contrast with the se- 
curity of the bones of Joseph and the honor 
with which they were carried throughout the ex- 
odus and buried in the land of his fathers. All 
that day and night there floated on the sea the 
bodies of the Egyptians and their horses, and its 
surface was strewn with the wreck of their chari- 
ots and instruments of war which with every 
surge were beaten upon the shore. It has been 
thought by some that hundreds of thousands 
of Israelites armed themselves with arrows and 
lances and spears and shields and all the ac- 
couterments of war from the spoils of the Egyp- 
tians which drifted upon the shore. 

That day Israel remained near the sea and 
spent it as a grand thanksgiving day to their 
great Deliverer. They had been so impressed 
by the power and goodness of God in their mar- 
velous deliverance and the utter destruction of 
their enemies, that they came with humiliation 
and confession to Moses for their murmurings 
against him, and felt that they would never dis- 
trust nor complain again. They gave expres- 
sions of their feelings in the loftiest notes of 
praise. Moses sang and the people chanted a 
sublime hymn of worship, while the aged proph- 
etess, Miriam, sister of Moses and Aaron, came 
out with instruments of music and the mothers 
and maidens of Israel in songs and dances in 
the ecstacy of their holy joy before the Lord. It 



130 THE EXODE. 

was the " Independence Day ' of the Hebrew na- 
tion, and they were celebrating it in a proper 
manner. The divine interference had been so 
marked and the blessings achieved so great, there 
was a call for gratitude and praise as their most 
reasonable service. " What should we think of 
an Israelite walking through the depths of the 
sea on dry ground, between walls of water stand- 
ing up like marble on either hand, and yet not 
recognizing the intended and merciful display of 
the Divine power for his protection ? What 
should we think of a ransomed Hebrew standing 
on the safe shore of the Red Sea on that memo- 
rable morning, and yet refusing to join in the 
song of thanksgiving for the great deliverance 
of the night? The same that we ought to think 
of one who lies down to sleep at night in his 
own house, and goes to his daily occupation in 
the morning, and never prays, never offers thanks- 
giving to God for the mercy which redeems bis 
life from destruction every moment." There 
were two hosts in the Red Sea that day. One 
of them came safely through under the protec- 
tion of the highest power in the universe; the 
other was completely defeated and destroyed. 
All souls must pass through seas of conflict and 
be delivered or overthrown, according as that 
Presence in the cloud is for or against them. 
There is no safety, no happy outcome, in the 
journey of life but by putting a red sea, one of 
blood, between the soul and its sins, — its worst 
of foes. Then, as beautifully expressed by the 
author of the above quotation, the time is not 
far distant when we shall all stand on the shore 
of the great sea of death. We shall not be able 
to pause at the brink or to return when once our 
feet are set in the cold flood. There is but one 
Guide who can take us by the hand and lead us 
through to the bright and blessed shore. That 
divine One has come all the way across the flood 
to meet us here, that we may not fail to find him 
when we need him most. Who would rather 
wait until his feet are set in the cold waters and 
the cloud of death is over him, hoping to feel 
about in the dark and find even then the hand 
of the heavenly Helper, rather than take it now 
when it is offered in kindness and love? 

Leaving rejoicing Israel to rest on the shore, 
we turn to remark on the place of their crossing 
the Red Sea. The various theories of the locality 



, OR EXODUS. 

have their advocates who argue for their respect- 
ive places with commendable zeal. That upon 
which the most and best authorities agree is the 
site of Ras Atakah, the one adopted in this his- 
tory, as it more fully corresponds with the bib- 
lical account and with the geographical and topo- 
graphical features of the case. It is about six 
miles in a direct line south of Suez, opposite the 
southern end of Jebel Atakah. The description 
of the sea at this point by a late and careful 
survey is very interesting. The soundings made 
here show it to be a series of shoals varying in 
depth from fourteen feet near the shore to oth- 
ers about twice as deep, but none more than 
thirty feet at low tide except in the channel. 
The channel is less than three-fourths of a mile 
wide and not over fifty feet deep in the deep- 
est place, but above and below this place it is 
much deeper, about seventy feet. The entire 
width of the sea at this point is about five miles. 
These facts show a place where the scenes of the 
sacred record could occur without any reasonable 
objection, keeping always in mind the miracu- 
lous character of the events. Crossing here Is- 
rael would land on the eastern shore near to 
Ayun-Musa (Wells of Moses), the name of which, 
in addition to local tradition, would represent 
the true place. This location is marked to this 
day by both fountains and palm trees. 

The ransomed Israelites now set out anew 
upon their march from the Fountains of Moses, 
having escaped the power and left the bounda- 
ries of Egypt forever. Neither here do they 
take the direct route to the promised land, which 
would have been northward across the desert, 
but instead bear to the south-east down the 
coast of the Red Sea toward the point of the 
peninsula lying between the two arms of the 
sea, the Gulf of Suez and the Gulf of Akaba. 
The route of the exode may be naturally divided 
into five stages. The first would be from the 
point of departure, Rameses, to the western arm 
of the Red Sea, which has been already de- 
scribed ; the second from the sea to Sinai, where 
they tarried to receive the law ; the third from 
Sinai to Kadish Barnea, where they came near- 
est to the borders of the promised land, but were 
turned back by the unbelief and murmurings 
of the people ; the fourth from Kadish Barnea 
through the desert, a period of wanderings of 



THE EXODE, OR EXODUS. 131 



somewhat uncertain locality but of about thirty- 
nine years' duration ; the fifth from Kadesh, to 
Avhich they come back again, to the crossing of 
the Jordan where they enter Canaan. Depart- 
ing from Hallelujah Station, near Ayun Musa, 
flushed with the mighty victory and strength- 
ened by their happy thanksgiving, they journey 
three days, or take a three days' journey, into 
the wilderness or desert of Shur, keeping not 
many miles from the coast of the sea. There 
was a purpose in turning their course in this 
direction no less providential than when they 
made the detour at Etham and went down the 
western side of the Gulf Suez. Those who had 
been so long in bondage and exposed to idol- 
atry needed both instruction and discipline, and 
these could be better obtained in the seclusion 
of the mountain region of Sinai than amid the 
interruptions they would receive from foes in 
going directly up to Canaan. "At Sinai, and 
on the journey thither, might the great leader 
hope that the moral brand which slavery had 
imprinted on his people would be effaced, and 
that they would acquire that self-respect, that 
regard to God's will, that capacity of self-guid- 
ance which alone could make liberty a blessing 
to the nation, and enable Moses to realize on 
their behalf the great and benign intentions 
which God had led him to form." 

When they reached the sixth station, Marah 
(bitter), they found the water bad, and so soon 
forgot the power and providence of God and 
their pledges of loyalty to Him and to Moses 
that they were full of murmurings. They had 
been so long accustomed to the delicious waters 
of the Nile that they could not taste this brack- 
ish water with any patience. Moses, who had 
to be both leader and intercessor for the people, 
took the case before the Lord, to whom all the 
troubles of life may be brought and upon whom 
all are invited to cast their burdens and their 
cares. Another miracle quickly relieved the diffi- 
culty, for Moses, under the divine direction, cast 
a branch of a certain kind of tree into the wat- 
ers and they were sweetened and made palata- 
ble. This effect in a small degree has sometimes 
been produced on these brackish waters by the 
berries or leaves of the shrub ghurkud which 
grows in that region, but this was, again, only 
the natural basis for the miraculous work at 



Elim. This place is identified by modern trav- 
elers who find fountains here from which Be- 
douins and camels do sometimes drink, though 
the waters are not now " sweetened." As to this 
route, Dr. Stanley remarks, there can be no dis- 
pute as to the general track of the Israelites 
after the passage of the sea. In many places 
there is such an absence or brevity of details that 
certainty of location can not be relied on and 
only general accuracy is to be expected. 

Elim (trees) was the seventh station, counting 
the crossing of the sea as a station, only a few 
miles south-east of Marah. It was a place of 
delightful rest and refreshment to the traveling 
host, having twelve wells of sweet water and 
seventy palm-trees with their grateful shade. It 
is at the present day a commou route for cara- 
vans. Here are found date-palms and tamarisks 
with considerable yield of vegetable " manna." 
It has been observed that at Elim there was a 
well for each of the twelve tribes of Israel, and 
a palm-tree for each of the seventy elders. One 
of the most delightful camping places, this, on 
the journey, and may symbolize the sweet rest 
often provided for the soul after the bitter ex- 
periences of life. Even Marah is sweetened, and 
then comes Elim. 

The route through the "wilderness of Shur" 
had been hitherto back from the coast, but from 
Elim they pass to a station called " the camp by 
the sea." To reach this they would pass to the 
south-east side, the land side, of the mountain 
Jebel Hummam which led down to the brink of 
the sea. Their next stop was in "the Avilderness 
of Sin," a place still close along the shore. Not 
all the stations of the Israelites are mentioned 
in the historical statements of Exodus, but an 
itinerary of their journeyings is given in the 
33d chapter of the book of Numbers, evidently 
intended to be a full record of all the points 
touched, though some of them are merely named 
and no particulars given ; nor could we expect 
that in such a country of desert and mountain 
such as were mentioned could be lasting. They 
arrived at this camp, number nine, on the fif- 
teenth da} r of the second month after their de- 
parture out of Egypt. This became an important 
part of the journey because of the impressive 
events occurring here. They began now to real- 
ize more of the difficulties of their travels than 



132 THE EXODE, 

heretofore. To this time they had had hread, 
either from the supplies carried out of Egypt or 
that which had been obtained by foraging or 
trading by the way. Now these supplies were 
exhausted, and their debased natures cried out, 
not in reasonable appeal or trustful .prayer, but 
in bitter complaints against Moses, who had to 
bear the blame in all their murmurings. If God 
intended to kill them, they had rather died by 
the flesh-pots of Egypt, where they had at least 
enough to eat (the flesh-pots were where the 
messes of the slaves were cooked), than be led 
out to perish, that whole multitude, in the wil- 
derness, with hunger. The " fiesh-pot " phrase 
shows how the language and condition of sla- 
very clings to them and how they forget the 
abundance of flocks and herds they had along 
with them. Their demand was for both bread 
and meat. This great Leader heard the cry, and 
instead of punishing them for their complaints 
and doubts, supplied both demands, the former 
by the manna rained from heaven and the latter 
by quails which came and " covered the camp." 
They were in a section where " manna " dropped 
from the trees in some abundance, and where 
" birds " came in quantities from the sea. 

It is worthy of most careful note that in all 
the miracles of the exode, as well as in other 
parts of the divine administration, God usually 
saw fit to make his miracles come close along the 
line of natural events, and yet far enough from 
them to mark their distinctively miraculous 
character. This feature wai noticed in the ac- 
count of the plagues, miracles, of Egypt. It has 
marked their history all the way. When a path- 
way of escape was opened for them through the 
sea it was in a shallow place and by a strong 
east wind; but no wind could lift that amount 
of water and hold it there and at the same time 
allow the people to travel against it. So at 
Marah the water was sweetened by a branch, but 
no such change was ever wrought upon it before 
or since as that by the hand of Moses at the 
command of God. So it was in many other 
cases. Naaman was cured of leprosy by dipping 
in the waters of Jordan, and the blind man's eyes 
opened by washing in a pool, but no one believes 
there was efficacy in either. The Saviour fed the 
multitude of more than five thousand in the des- 
ert by making the few herring and biscuit of a 



OR EXODUS. 

lad the seed-corn from which he supplied the full 
demand, until all were filled. In none of these 
cases were the natural means employed adequate 
to the results produced, leaving the want to be 
supplied by supernatural power. This feature 
was present in the miracles here at Sin, An 
article called "manna" grows in this region of 
the exode and in other eastern lands. It is a 
gummy substance which exudes from the tama- 
risk-tree and other species of shrubs, and falls on 
the ground and hardens into small globular 
masses. Its taste is sweet, agreeable, somewhat 
aromatic, and it is laxative in its effects when 
used in quantities. It is used as honey, which 
it resembles closely. Many of the trees in those 
oriental lands yield sweet exudations similar to 
the tamarisk, and there are many kinds of 
"manna." Smith says: "The manna of Euro- 
pean commerce comes mostly from Calabria and 
Sicily. It is gathered during the months of June 
and July from some species of ash, from which 
it drops in consequence of a puncture by an in- 
sect resembling the locust, but distinguished 
from it by having a sting under its body. The 
substance is fluid at night, and resembles the 
dew, but in the morning it begins to harden." 

The manna, as bread of heaven, " angels' food," 
on which Israel was fed for forty years, was, in 
accordance with the above fact of the corre- 
spondence of most miracles with natural means, 
quite similar to these natural productions from 
the trees, and yet possessed marked and super- 
natural differences. From the sacred narrative 
we learn the following particulars in regard to 
manna: It fell every morning, except the Sab- 
bath days, during all these years, in form like 
unto a coriander seed ; it must be gathered early 
or the sun would melt it, and be gathered every 
day excepting on the Sabbath ; on the day pre- 
ceding the Sabbath a double quantity fell; if 
kept over one day, excepting the Sabbath, it be- 
came wormy and offensive ; food was prepared 
from it in the same manner as from grain, by 
grinding and cooking; the millions of Israel 
lived on it for forty years, but as soon as they 
reached the land of Canaan and began to eat of 
its fruits the manna ceased to be supplied. The 
word in its etymology seems to mean a "gift" 
or " portion," but its scriptural meaning is fixed 
by the Hebrew word itself, "man-hu," which is 




ANCIENT CATHEDRAL. COLONIAL ARCHITECTURE. 




DIVINITY HALL, OXFORD; 



134 THE EXODE 

a question, "What is it?" Josephus says: The 
Hebrews called this food " manna," for the par- 
ticle " man " in our language is the asking of a 
question. Moses answered the question, " This 
is the bread which the Lord hath given you 
to eat.'' They were to gather an omer (three 
quarts) for each person's eating, and on the clay 
preceding the Sabbath twice as much. An omer 
of it was miraculously preserved, carried after- 
ward in the sacred ark and laid up in a golden 
vessel in the holy of holies in the tabernacle, as 
a memorial to future generations of what the 
Lord had done for his people, " that they may 
see the bread with which I fed you in the wil- 
derness." 

Some have supposed that these exudations 
from the trees constituted the manna of Scrip- 
ture. On this subject we need only quote: "The 
natural products of the Arabian deserts and 
other Oriental regions, which bear the name of 
manna, have not the qualities nor uses ascribed 
to the manna of Scripture. They are all con- 
diments or medicines rather than food, stimu- 
lating or purgative rather than nutritious; they 
are produced only three or four months in the 
year, from May to August, and not all the year 
round ; they come only in small quantities, 
never affording anything like 15,000,000 pounds 
a week, which must have been requisite for the 
subsistence of the whole Israelitish camp, since 
each man had an omer a day, and that for forty 
years ; they can be kept for a long time, and do 
not become useless in a day or two; they are 
just as liable to deteriorate on the Sabbath as 
on any other day ; nor does a double quantity 
fall on the day preceding the Sabbath ; nor would 
natural products cease at once and forever, as 
the manna is represented as ceasing in the book 
of Joshua." 

The next stations were Dophkah and Alush, 
to the southward by east from the camp in the 
wilderness. They are not mentioned in Exodus, 
but are in the list of stations in Numbers. 
" Dophkah is probably to be found near the spot 
where wady Feiran runs into the Gulf of Suez." 
Alush seems to have been on the shore near 
Ras Jahan. Here the course took a sudden turn 
to the eastward and the hosts took leave of the 
sea and moved into the more mountainous parts 
in the Siniatic regions, and camped at the twelfth 



, OR EXODUS. 

station, Rephidim, near Mt. Horeb, or one of the 
Horeb mountains. This was a notable point be- 
cause of the wonderful things which transpired 
in the vicinity. The people were to be depend- 
ent on the providence of God all the way of the 
exode. Here in a dry desert, though plentifully 
supplied with bread, they had no water. The 
base people were full of murmurings and ready 
to stone Moses. He cried again to God for di- 
rection, for even Moses does not seem to know 
in advance the plans of the Lord, but walked by 
faith and endured as seeing Him who is invisi- 
ble. He was well acquainted in all this region, 
for through it he had led the flocks of Jethro 
for forty years, and near this very spot Jehovah 
appeared to him in the burning bush and com- 
missioned him to deliver Israel from their bond- 
age. The cloud of the divine glory now rested 
on Horeb, and Moses with the wonder-working 
rod smites its rocky sides and water in great 
abundance gushes out, sufficient for the hosts 
and their flocks. This miraculous supply con- 
tinued during all their stay here, about a year, 
in the region. What an astounding evidence of 
the power and goodness of God was this miracle ! 
Could they ever doubt or complain again ? From 
St. Paul we learn that this rock was a type of 
Christ, and it may be observed it is the only 
material type of the Saviour now in existence. 
The spirit of the people was perpetuated in the 
names given to the place, Meribah (contention) 
and Massah (temptation). 

A new danger arose at this point. The preda- 
tory bands of Arabs attacked them for plunder, 
and the Israelites had their first taste of war. 
They were toiling slaves of brick and mortar, 
pick and shovel, in Egypt, and so had neither 
arms nor drill. It was the Amalekites who at- 
tacked them, descendants of Esau, brother of 
Jacob, and hence related by blood to Israel. But 
like the " wild man " Ishmael, an older ancestor, 
this hand of Amalek is against every man, even 
his own kin. 

To help in this emergency a new and prom- 
inent character here comes into the history, 
Joshua, whose name is the same as Jesus, " Sa- 
viour." He was from this time the military 
commander of the army of Israel, wise, bold, suc- 
cessful, became the successor of Moses at the 
death of the latter and led the tribes in the con- 



THE EXODE, 

quest and settlement of Canaan. The battle was 
fierce and long contested, but terminated in vic- 
tory for Israel, and was to settle the question for 
all the future as to how their victory over their 
foes was to be obtained. Moses, as their ensign, 
stood on a hill and held up his hands before 
God, an attitude of prayer, showing dependence 
on the Lord of Hosts, while the people fought 
the foe. Moses, their minister, praying in the 
mountain and the people fighting in the valley 
was to be the key of success for all the Israel of 
God in all time to come. When he could no 
longer endure the fatigue Aaron and Hur sus- 
tained his arms, for victory turned for or against 
Israel as Moses' hands were up or down. Jose- 
phus says that Hur was the husband of Miriam, 
the sister of Moses and Aaron. God's threat to 
utterly destroy as a tribal organization this 
wicked foe of Israel, " the sinners, the Amalek- 
ites," was fulfilled by Saul, for they were unfit 
to continue a political existence. This victory 
was a great encouragement to prayer, and it 
placed Moses in high position before the people 
as the agent of the divine power. It was com- 
manded that a record of it be made in a book, 
and an altar was set up as a memorial inscribed 
<l Jehovah, my Banner." Here at Horeb, Jethro, 
priest of Midian, the father-in-law of Moses, 
brought the wife and two sons of Moses to visit 
him, and gave him some wise counsel in regard 
to conducting his arduous work of governing the 
people, so that subordinate judges were appoint- 
ed, to the partial relief of Moses. 

The exact route from Rephidim to Mt. Sinai 
is yet an unsettled question among authorities, 
but that which appears best suited to the case 
was by Wady Hebran. It was on the first day 
of the third month after the departure from 
Egypt that the children of Israel came into the 
desert of Sinai and there encamped before the 
mount. On the fiftieth day after leaving Egypt 
God appeared in the mountain in awful grand- 
eur to give them the Law, in commemoration of 
which they celebrated the feast of Pentecost, 
which meant fifty clays after the Passover. The 
people were encamped in a place described by 
Robinson as an adytum in the midst of the cir- 
cular granite region, a secret, holy place, shut 
out from the world amid lonely and desolate 
mountains. Boundaries were placed around the 



OR EXODUS. 135 

mountain, a very " dead line," that neither man 
nor beast might touch the mountain under pen- 
alty of death. The description given in Exo- 
dus is awe-inspiring. The people were com- 
manded to purify themselves and be ready 
against the third day, when the trumpet should 
blow loud and long. And it came to pass on 
the third day in the morning that there were 
thunderings and lightnings, and a thick cloud 
upon the mount, and the voice of a trumpet ex- 
ceeding loud, so that all the people that were in 
the camp trembled. And Moses brought forth 
the people out of the camp to meet with God ; 
and they stood at the nether part of the mount. 
And Mount Sinai was altogether on a smoke, 
because the Lord descended upon it in fire; and 
the smoke of it ascended as the smoke of a fur- 
nace, and the whole mount quaked greatly. And 
when the voice of the trumpet sounded long, and 
waxed louder and louder, Moses spoke, and God 
answered him by a voice. And the Lord came 
down upon Mount Sinai, on the top of the 
mount ; and he called Moses up to the top of 
the mount, and Moses went up. And the Lord 
sent him down again to charge the people, lest 
they should break through the bounds to gaze, 
and many of them perish. And all the people 
saw the thunderings and the lightnings and the 
noise of the trumpet and the mountains smok- 
ing; and when they saAV it they removed and 
stood afar off. And the people said unto Moses 
Speak thou with us and we will hear ; but let 
not God speak with us, lest we die. And Moses 
said unto the people, Fear not, for God is come 
to prove you, and that his fear may be before 
your faces, that ye sin not. And the people stood 
afar off, and Moses drew near unto the thick 
darkness where God was. Then the pillar of 
cloud moved and sat upon the mountain, and 
Moses knew thereby that the Lord called him 
up. And when he went up to meet the Lord 
the cloud covered the mount. And the glory of 
Jehovah abode upon Mt. Sinai, and the cloud 
covered it six days, and the seventh clay (a sab- 
batical division of time) he called unto Moses 
out of the midst of the cloud. And the sight 
of the glory of the Lord was like devouring fire, 
on the top of the mount, in the eyes of the 
children of Israel. And Moses went into the 
midst of the cloud, in the mountain, and waa 



136 THE EXODEj 

there with the Lord forty days and forty nights, 
in which he neither ate bread nor drank water. 
And he wrote on tables of stone the words of 
the covenant, the ten commandments, two ta- 
bles of testimony, written with the finger of God. 
And when Moses came down from the mount 
his face so shone that the people were afraid to 
come near him and he veiled it while he talked 
with them. 

While Moses was in the midst of these solemn 
scenes another was occurring in the camp of Is- 
rael which showed the people's need of j ust such 
a law as God had been giving them in the 
mountain by the hand of Moses, the first pre- 
cept of which was directed against idolatry, and 
the second against images even of the true God. 
So gross had this people of God become that in 
the absence of Moses they demanded an idol, 
and Aaron, weak-kneed and yielding, had made 
them an image of the sacred Apis of Egypt, with 
which they had been so familiar, and the people 
were worshiping about it with all the carnal rites 
of the worship of Osiris. The punishment of 
this great sin of the people was appropriate in 
every way. The tables of testimony were re- 
newed to Moses, and he prepared the tabernacle 
and sat it up and carried out the directions of 
the Lord for their symbolic worshijj, every detail 
of which was according to the pattern showed 
him in the mount. 

Sinai has been and still is a spot much visited 
by tourists and biblical students, and has been 
held in veneration from an early age. Elijah 
took refuge there from the wrath of Jezebel. 
Some have supposed that St. Paul visited there 
when, immediately after his conversion, he went 
for pious retirement into "Arabia'' and "the 
region of Syria." In the 6th century a church 
and convent were erected there, the present 
Saint Catharine's, and it was a famous place 
for monks. Here is a large library in the con- 
vent, with some rare books and manuscripts, and 
here Tischendorf discovered, in 1859. the celebra- 
ted "Codex Siniaticus," believed to be as early as 
the 3d or 4th century, and which has been a 
valuable addition to biblical lore. The particu- 
lar point known as Mt. Sinai, or " the mount of 
the Lord," is now believed to be, not Jebel Musa 
(Mountain of Moses), as tradition claims, but 
Ras es-Sufsafeh, where it is said every require- 



, OR EXODUS. 

ment of the sacred narrative is met and every 
incident supplied by the features of the sur- 
rounding district. Many readers will recall the 
interesting description of Dean Stanley, who be- 
lieved this was the place of the giving of the 
law. No one who has approached the Has Suf- 
safeh through that noble plain, or who has 
looked down upon the plain from that majestic 
height, will willingly part with the belief that 
these are the two essential features of the view 
of the Israelitish camp. That such a plain 
should exist all in front of such a cliff is so re- 
markable a coincidence with the sacred narra- 
tive as to furnish a strong internal argument, 
not merely of its identity with the scene, but of 
the scene itself having been described by an eye 
witness. The awful and lengthened approach* 
as to some natural sanctuary, would have been 
the fittest preparation of the coming scene. The 
low line of alluvial mounds at the foot of the 
cliff exactly answers to the "bounds" which 
were to keep the people off from " touching the 
mount " The plain itself is not broken and un- 
even, and narrowly shut in, like almost all oth- 
ers in the range, but presents a long retiring 
sweep, against which the people could "remove 
and stand afar off." The cliff, rising like a huge 
altar, in front of the whole congregation, and 
visible against the sky in lonely grandeur from 
end to end of the whole plain, is the very image 
of " the mount that might be touched," and from 
which the voice of God might be heard far and 
wide over the stillness of the plain below, wid- 
ened at that point to its utmost extent by the 
confluence of all the contiguous valleys. Here, 
beyond all other parts of the peninsula, is the 
adytum, withdrawn, as if in the "end of the 
world," from all the stir and confusion of earthly 
things. 

After a stay of about a year in "the wilderness 
of Sinai," the time came to move onward in 
their journey. Their long sojourn here had been 
full of interesting and impressive events. The 
nation, so lately born, on its first anniversary 
had been organized into a church, with an elab- 
orate and inspiring ritual, a law that would out- 
last all time, a sacred tabernacle and a holy 
priesthood ; an army had been commissioned and 
equipped for both conquest and defence; God 
had given them such manifestations of his glory 



THE EXODE, OR EXODUS. 



137 



as the world, had never seen before; the people 
were rested, instructed, better organized, and in 
every way better prepared for their mission and 
destiny. 

In this condition the people started on the 
third stage of their great exode, and it seemed 
like a great caravan on a pilgrimage of religious 
worship; and such it was, at the holiest shrine 
and to the greatest object of adoration, the only 
true God, the great Jehovah, of the universe. 
Leaving behind the graves of thousands of their 
dead who fell in the penalty inflicted for the 
golden calf idolatry, and on others, Aaron's sons, 
for trifling with holy things, they had an im- 
pressive lesson on the rewards of faith and obe- J 
dience to God and their leaders. "When the pil- j 
lar of cloud rose that day from its long resting- 1 
place and moved to the northward, now the di- 
rection of Canaan, the people must have felt as 
if they were going to make a short and easy jour- 
ney to their promised land. And that they did 
not, they can blame no one but themselves. 
Moving to the north by east, the royal tribe of 
Judah leading the van and carrying the sacred 
altar and the sarcophagus with Joseph's bones, 
they came to Taberah (fire) and Kibroth-Hatta- 
avah (graves of lust). This bestial people had not 
yet learned to trust. Murmurings arose because 
of the long distance, and the " mixed multitude " 
that came with them out of Egypt reminded 
them of the fish and vegetables of the land they 
had left, cucumbers, melons, leeks, onions and 
garlic (truly a savory mess), and that here they 
had nothing but "this manna," of which they 
were becoming weary and sick. Thus they 
lusted after Egypt again. 

Moses was deeply distressed by the spirit of 
the people, and almost lost his own spirit of 
patience as he inquired of the Lord, " Shall all 
the fish of the sea be gathered together for them 
to satisfy them?" The answer came in a great 
abundance of quails that were sent, and which 
the people ate to their own destruction, for God 
had told him that they should eat of the quails 
" not one day, nor two days, nor five days, 
neither ten days, nor twenty daj-s, but even a 
whole month, until it come out at your nostrils, 
and it be loathsome unto you ; because ye have 
despised the Lord who is among you, and have 
wept before him saying, "Why came we forth out 



of Egypt?" So the people were smitten with a 
very great plague, beside the supernatural fire 
that consumed many, and "they buried the peo- 
ple that lusted," and the places were named 
to commemorate the sad event. 

From thence they journeyed to Hazeroth (vil- 
lages or stopping-places), a station, sixteen of 
our itinerary, well on the way to the Gulf of 
Akabah, an eastern arm of the Red Sea. This 
stopping-place was marked by a sedition, a do- 
mestic broil, that arose among the relatives of 
Moses. It was instigated hy Miriam, his sister, 
and carried on by his brother Aaron, and the os- 
tensible cause was the wife of Moses, Zipporah, 
whom he had married in Midian, where she was 
born, an Arab by birth, a "Cushite," but an 
Egyptian by blood. The real cause of the trouble 
was the jealousy of Miriam of Moses' position, 
but ho\x this Cushite wife affected the case it is 
hard to tell. There seemed no occasion for any 
complaint, as Miriam, who had watched by 
Moses when an infant in the bull-rush ark in 
which he embarked in his life journey on the 
Nile, was a " prophetess " and stood next to 
Moses, as he stood next to God. Miriam was 
stricken with leprosy, and shut out of the camp 
for her crime, and the people could not move 
until she was restored, after seven days. 

Onward from here in rapid movement and long 
stages they journey up the valley, Wady Aka- 
bah, until Ave find them at the next camp in the 
" wilderness " of Paran, station seventeen, then 
again at Rithma, without recorded incidents, 
and on to the end of this stage, at Kadesh Bar- 
nea. That it had been a long and weary jour- 
ney is evident from the words of Moses in Deu- 
teronomy, where he relates in brief the story of 
what befel them in their way : " And when we 
departed from Horeb, we went through that 
great and terrible wilderness, which ye saw by 
the way of the mountain of the Amorites, as the 
Lord our God had commanded us : and we came 
to Kadesh Barnea." But no doubt the people 
were greatly encouraged to endure the hardships 
of this journey by the fact that they were in the 
direct route of and approaching near to the bor- 
ders of their land of rest. 

We can only imagine the feelings of this 
wandering and weary people on reaching Kadesh 
Barnea, the nineteenth station of their journey. 



THE EX0DE, 

It was at the very borders of their promised land, 
a land of plenty, of corn and wine, of milk and 
honey, and, what was more to them, of rest and 
liberty; a land their own, one selected and 
promised by the Lord, and to which they had 
been so miraculously led. The seed of Abraham 
had been now without a country for about four 
hundred years. To encourage them Moses said, 
"Behold, the Lord thy God hath set the land be- 
fore thee : go up and possess it, as the Lord God 
of thy fathers hath said unto thee; fear not, 
neither be discouraged." In the conflict of au- 
thorities as to the exact location of Kadesh 
Barnea, the lines waver between Ain el-Weiber 
and Ain el-Hasb, but there being so little differ- 
ence between the two sites, we may feel confi- 
dent that this important point is located on our 
accompanying map with great approximate cor- 
rectness. From this point twelve spies, one 
from each tribe, were sent out to examine the 
land and report upon it. This proposition came 
from the people, but was approved by their 
leaders. They ascended the country as far as 
Hebron and returned after forty days, bringing 
specimens of the products of the land in a huge 
cluster of grapes, besides figs and pomegranates. 
Two of them, Caleb, of the tribe of Judah, and 
Joshua, of Ephraim, made a very favorable re- 
port of the prospects, and urged the people to go 
up at once and take possession of the goodly 
land. The other ten made an evil report of the 
country and its inhabitants, which made the 
people alternately weep and rage, and all the 
ten died of the plague on the spot. The old 
spirit of murmuring came up ; they accepted the 
majority report and were ready to stone the two 
who had a better spirit and assured the people 
they could take the land. From that day to 
this, minority reports have been held as entitled 
to due respect, since majorities are not always in 
the right. In their rage the people wished they 
had died in Egypt or in the wilderness, and pro- 
posed to elect a new leader and return at once 
to Egypt. Moses and Aaron fell before God in 
tears and prayers. 

The scene of Moses interceding with God is 
wonderful, showing how the creature may rea- 
son, even argue, with the Maker, and illustrating 
the intimacy God allows his people in prayer. 
The cloud of glory had appeared on the taber- 1 



OR EXODUS. 

nacle, indicating that God desired an interview 
with Moses there. The Lord asked, "How long 
will this people provoke me ? And how long will 
it be ere they they believe me, for all the signs 
which I have showed among them ? " He pro- 
poses to smite them with pestilence and disin- 
herit them, and raise up of the family of Moses 
a better people to inherit his promises. Moses 
pleads on most familiar terms, and God offers 
mercy again to the people, but orders them to 
turn their faces again to Egypt and the Red Sea. 
The people had just said that God had brought 
their little ones out to die here upon the borders 
of the country promised them. God said the 
people should wander forty years in the wilder- 
ness, including all the time from Egypt to Ca- 
naan, a year for each day the spies were out 
searching the land, until all should die who had 
left Egypt, except Caleb and Joshua, and these 
"little ones" should possess the promised land 
instead of themselves. Some of them then made 
a rebellious attempt to force their way into the 
country, but were met and defeated by the Ca- 
naanites, as they might have expected if God 
was not with them in it. 

And now the Israelites turn sorrowfully into 
the desert of Zin, the fourth stage or general di- 
vision of the exode, a period covering about 
thirty-eight years. During this time the spirit 
of inspiration throws the mantle of silence over 
their history, except that their camping-places 
are mentioned in the itinerary, and two or'three 
incidents are recorded which probably took place 
in this time. They are the punishment of per- 
sons for disobedience of the law, a man for vio- 
lating the Sabbath-day and the trio of Korah for 
interfering in the sacredness of the priesthood 
by offering unholy fire, for which the earth 
opened and swallowed them up. Then God 
showed by the budding of Aaron's rod whom he 
had chosen for the holy office, and the Levites 
were more fully set apart to the priesthood. At 
the expiration of thirty-eight years they came 
again to Kadesh Barnea, to pass over into their 
possession. A passage from Robinson's work is 
here of much interest, as it throws confirmatory 
light on this difficult point of Bible geography : 
" I have thus far assumed that the Israelites 
were twice at Kadesh, and this appears from a 
comparison of the various accounts. They broke 



THE EXODE, OR EXODUS. 



139 



up from Sinai on the twentieth day of the 
second month, in the second year of their de- 
parture out of Egypt, corresponding to the early 
part of May ; they came into the desert of Paran 
[the desert of Zin is a part of Paran], whence 
spies were sent up the mountain into Palestine, 
' in the time of the first ripe grapes,' and these 
returned after forty days to the camp at Kadesh. 
As grapes begin to ripen on the mountains of 
Judah in July, the return of the spies is to be 
placed in August or September. The people 
now murmured at the report of the spies, and 
received the sentence from Jehovah that their 
carcasses should fall in the wilderness, and their 
children wander in the desert forty years. They 
were ordered to turn back into the desert ' by 
the way of the Red Sea,' although it appears 
they abode ' many ' days at Kadesh. The next 
notice of the Israelites is, that in the first month 
they came into the desert of Zin and abode 
again at Kadesh : here Miriam dies; Moses and 
Aaron bring water from the rock ; a passage is 
demanded through the land of Edom, and re- 
fused; and they then journeyed from Kadesh to 
Mount Hor, where Aaron dies in the fortieth 
year of the departure from Egypt, in the first 
day of the fifth month, corresponding with a 
part of August and September. Here, then, be- 
tween August of the second year (of the exode) 
and August of the fortieth year, we have an in- 
terval of thirty-eight years of wandering in the 
desert." It should be remembered in this con- 
nection that the words " desert" and "wilder- 
ness" mean open and uninhabited land rather 
than barren wastes or dense woodlands ; also 
that the people traveled about with irregular 
route and stages, frequently stopping at a place 
where they had stopped before. 

On this second arrival at Kadesh Miriam died 
at the age of about ninety and was buried here, 
as Eusebius says he saw her tomb in his day, 
about A. D. 300, at Kadesh, near Petra. Here 
Moses committed what seems to have been about 
the only serious error of his life, in the spirit 
and manner in which he struck the rock at Ka- 
desh-Meribah, to produce supplies for the still 
murmuring people. In this sin Aaron shared, 
and God said to them that because they had not 
believed him, to sanctify him in the sight of the 
people, they should not lead the assembly into 



the land that he had given them. Ministers of 
the Lord can no more be shielded in wrong 
doing than other persons, and the same word 
(strife) records the fact here as at Rephidim- 
Meribah. "Moses and Aaron displeased God in 
this proceeding, probably because they distrusted 
God's providence and applied for extraordinary 
resources." 

The king of Edom, whose domain lay to the 
south-east of Canaan, refused the request of 
Moses to allow Israel to pass through his ter- 
ritory into their promised country. Compliance 
had been expected because of the kinship of the 
two peoples, the Edomites being descendants of 
Esau, brother of Jacob, whose name was changed 
to Israel. This hostile act was afterwards 
avenged by Saul, and David subjugated the 
whole tribe, and Solomon still further punished 
them. The children of Israel had to go around 
his dominions at much hardship, and in doing 
so had to turn their faces away again from their 
desired Canaan. Kadesh, at this second depar- 
ture, is station number thirty-seven. Here be- 
gins the fifth and last stage of the great itiner- 
ary. They turned to the south with a curve to 
the eastward at Bene-Jaakan, around the end of 
Elanitic gulf, and reached Mount Hor, where 
Aaron, the royal priest, died, only a few weeks 
after his prophetic sister Miriam. The priestly 
robes were placed on his son Eleazar, and the 
people mourned for Aaron thirty days. Even 
Aaron, the priest, could not enter the holy land 
because of his error at Kadesh-Meribah. The 
stations of the hosts iioav on their southward 
march are for awhile the same camps where they 
had stopped before, and they reached Ezion- 
Geber once more, number forty-two. Thence 
still to the south until they touched the Red 
Sea again, the Gulf of Akabah, at Elath, beyond 
the borders of the unfriendly king of Edom. 
Elath is one of the happy turning points, as here 
they turned their faces again toward their des- 
tination and started directly on the homeward 
march to be turned back no more. They are 
passing round their foes, Edomites, Moabites, 
Amorites, and every step brings them nearer the 
goal of their cherished hopes. But their diffi- 
culties and trials are not all over yet, and when 
other hardships came, the old distrust and com- 
plaints came up with them. They were scions 



140 THE EXODE 

of the old stock, descendants of a race of slaves 
from whom true manhood was almost eliminated. 
The parents had eaten sour grapes and the chil- 
dren's teeth were set on edge. The local supplies 
here were not good, and the way seemed weari- 
some to them, and they had not faith and pa- 
tience to wait for the good so soon to come, and 
complained that they had neither bread nor 
water, and that they loathed " this light bread." 
This hateful fling at the manna was very un- 
worthy of people who had been miraculously 
fed on it all their lives, something called " angels' 
food." ' For forty years the Lord had not for-' 
gotten for a single day to furnish them this 
daily bread fresh every morning. The punish- 
ment for their ingratitude was fiery serpents 
sent among them by Jehovah, and many of the 
people were bitten and destroyed. Dr. Clark 
says the animals mentioned here by Moses may 
have been called fiery because of the heat, violent 
inflammation and thirst occasioned by their bite ; 
and consequently, if serpents, they were of the 
prester or dipsas species, whose bite, especially 
that of the former, caused a violent inflamma- 
tion through the whole body, and a fiery appear- 
ance of the countenance. It is thought to be the 
same reptile whose terrible bite was described 
by the poet Lucan, in the ninth book of his 
Pharsalia. This fearful plague was stayed by 
the erection of a brazen image of a serpent on a 
pole, to which, if the people would look, they 
should be healed, not by any virtue in the im- 
age nor in themselves, but by the power of their 
God, who offered the remedy and demanded 
their faith and obedience. This brazen serpent 
was one of the most striking types of the world's 
Redeemer, by his own statement: "As Moses 
lifted up the serpent in the wilderness, even so 
must the Son of Man be lifted up ; that whoso- 
ever believeth, may in him have eternal life." 
Thus the great truths of redemption were being 
revealed in the history of God's ancient people, 
pointing to Him, the magnet of the universe, 
who, when lifted up on the Cross, would " draw " 
the attention and heart of the world unto him- 
self. Serpents abounded in this region, and 
there is to-day a promontory in the locality 
known as "the mother of serpents." This is 
another case of God using in a miraculous man- 
ner the natural means at hand for accomplishing 



, OR EXODUS. 

his purposes. If any should question the fact 
of the serpent plague as a miracle, none can 
question the supernatural character of the cure. 

In Deuteronomy Moses describes this way the 
people were now taking in their journey. They 
went from Elath " through the way of the plain," 
Arabah, "turning northward," and "compassed 
that mountain," Mount Seir, and "passed by the 
way of the wilderness of Moab." Along this 
way they probably traveled the caravan route 
from Damascus and encamped again in the val- 
ley of Zered, station forty-eight. This " brook 
Zered" was, no doubt, the wady or valley Kerek 
that runs from the east side into the Dead Sea. 
The narrative says they then "removed and 
pitched on the other side of Arnon which is in 
the border of Moab, between Moab and the Amo- 
rites." This river Arnon is, like most of the 
streams of that country, a "river" only at cer- 
tain seasons of the year, being in summer dry 
and only a " wady," or water-course. It is with- 
out a doubt Wady el-Mojeb of the present day. 
Burckhardt says this stream rises in the moun- 
tains of Gilead, and pursues a circuitous route 
of eighty miles, having a deep and rocky chan- 
nel, to the Dead Sea. Lieutenant Lynch de- 
scribes it at its mouth in April as a considerable 
stream of water, clear, fresh and cool, and with 
fish in it. This is the largest "river" that flows 
into the Dead Sea from the east side. From 
here the hosts push on to Beer (pronounced 
B6-er, and meaning "well"), where they found a 
delightful camping place with plenty of good 
water. Their spirits were greatly cheered by 
their blessings, and the near approach of the end 
of their tedious journey, and they had a ser- 
vice of music and song, singing the "song of 
the well." They had " digged " (more probably 
found) a well with their staves, and they cele- 
brated it with a jubilee of song, "Spring up, 
well ! Sing ye unto it." The Jews have a very 
interesting tradition in their Targums (Chaldee 
translations or paraphrases of the Old Testament 
scriptures) concerning this place, which some 
have thought the apostle Paul referred to in his 
reference to Christ being the "spiritual rock" 
that followed the children of Israel in the des- 
ert. The tradition is that this well at Be-er 
was one of the appearances, the last before the 
entrance into the Holy Land, of the water which 



J- 4 * 2 ' THE EXODE, 

had " followed" the people, from its first arrival 
at Rephidim, through all their wanderings. The 
water, as the story runs, was granted for the sake 
of Miriam, because she, at the peril of her life, 
had watched the ark in which lay the infant 
Moses. It followed the march over mountains 
and into valleys, encircling the entire camp, and 
furnishing water to every man at his own tent 
door. This it did until her death, when it dis- 
appeared for a season, apparently rendering a 
special act necessary on each occasion to bring 
it forth again ; the striking of the rock at Ka- 
desh being the first and the digging of the well 
at Beer by the staves of the princess being the 
second of these acts. Miriam's well at last found 
a home in a recess of the Sea of Galilee, where 
at certain seasons its water flowed and was re- 
sorted to for healing purposes. 

Israel was now beyond the land of the Moab- 
ites and in that of the Amorites, and Moses sent 
to Sihon, king of the Amorites, for permission 
to pass through his territory to Canaan. " Let 
me pass through thy land ; we will not turn into 
the fields, or into the vineyards ; we will not drink 
of the waters of the well : but we will go along 
by the king's highway, until we be past thy 
borders." He refused and then attacked Israel, 
but was defeated. So Israel was compelled to 
pass on yet to the northward to Bamoth, sta- 
tion fifty-five. This region was held by petty 
kings of tribes who were at war or peace with 
each other as best served their purposes, and 
often ready to unite against the chosen people 
who were sent to possess the promised land. 
Og, king of Bashan, made war on Israel, but was 
smitten, " he and his sons and all his people, 
until there was none left him alive," and a fear 
of the Israelites and the great God who led them 
fell on all the peoples round about. " And Moab 
was distressed because of the children of Israel, 
for they were many." 

From Bamoth the course of the hosts was 
turned to the westward, and a straight line was 
taken toward Canaan. They encamped once 
more on the plains of Moab, among the Nebo 
mountains. Movements were slow and cautious 
here, as they were opposed by foes at every step. 
The king of Moab, Balak, hired a Midianitish 
prophet named Balaam to come to the heights 
of the surrounding hills and sacrifice and pro- 



OR EXODUS. 

nounce curses on Israel, hoping it would aid him 
in conquering the people. " Balaam is one of 
those instances which meet us in Scripture of 
persons dwelling among heathens but possessing 
a certain knowledge of the one true God." On 
the way to the place appointed for the cursing 
he was met in the way by an angel, and, "the 
dumb ass, speaking with man's voice, forbade 
the madness of the prophet." Despite all efforts 
of both king and prophet a most successful fu- 
ture was predicted for Israel by the overruled 
prophet, who there spoke those notable words, 
" Let me die the death of the righteous, and let 
my last end be like his." This account is given 
by Moses in much detail. When defeated in 
this attempt to curse the people, the infamous ex- 
pedient was suggested, and succeeded, of induc- 
ing the Israelites to commit fornication with the 
inhabitants of Moab, by drawing them into it by 
their lascivious worship of idols. And this offers 
a sufficient reason for the command of God to 
utterly cut off these wickedly idolatrous peoples 
from existence among men. For this great sin 
of Israel in joining themselves unto Baal-Peor 
the anger of the Lord was kindled against them, 
and twenty-four thousand of them died with a 
plague. The punishment visited on the Miclian- 
ites was also terrible ; their cities and castles 
were burned, five kings and vast numbers of 
men and married women were killed, and the 
young women and children were reduced to sla- 
very. The justice, even the mercy, of God as the 
moral governor of the world is clearly seen in 
such severe chastisement for such enormous 
guilt, committed in the name of worship ; for 
the whole Midianitish nation, male and female, 
had deliberately combined and conspired, by 
wile and stratagem, to draw the people away 
from worship and loyalty to the God of heaven, 
and that by wantonly alluring them to commit 
the most foul and degrading of crimes. After 
this Moses was commanded to take a census of 
the people, the first since they left Sinai thirty- 
eight years before. The total was 600,730, of 
able-bodied men twenty years old and upward, 
fit for war, a loss of about two thousand in this 
time. Of those who Avere " numbered " at Sinai 
there was not a man left now but Caleb and 
Joshua. "For the Lord had said of them, They 
shall surely die in the wilderness." 



THE EXODE, OR EXODUS. 143 



At this last camping place of Israel before en- 
tering Canaan, other tragic scenes occurred. Mo- 
ses, their deliverer and law-giver, had also been 
their leader, and had conducted them through 
all their difficulties, from the borders of Egypt 
to the borders of Canaan, and God, for his sake, 
had spared them many times when they deserved 
to be cut off. Now his work was about ended. 
None had endured as much fatigue and care as 
he, yet he was not permitted to rest in that land. 
He had been faithful in all his house, in every 
thing but one, but he must be an example of the 
complete obedience required of every one, and 
also of the penalty of disobedience, and such an 
example as only he could be. But before he 
should be taken away, God would permit him to 
take a distant view of the land of their inher- 
itance. " Get thee up into this mountain of 
Abarim, and behold the land which I have given 
unto the children of Israel. And when thou 
hast seen it, thou shalt also be gathered unto 
thy people, as Aaron thy brother was : because 
ye rebelled against my word in the wilderness 
of Zin, in the strife of the congregation, to sanc- 
tify me at the waters before the people." He 
gives them further directions as to their future, 
and much wise parting counsel, pronounces bless- 
ings on the tribes and people, and closes with 
the last recorded words his lips uttered : " The 
eternal God is thy refuge, and underneath thee 
are the everlasting arms. Happy art thou, 
Israel! Who is like unto thee, people saved 
by the Lord, the shield of thy help, and who is 
the sword of thy excellency ! Thine enemies 
shall submit themselves unto thee, and thou 
shalt tread upon their high places." The grand 
old hero takes his farewell of camp and taber- 
nacle and hosts, of wanderings and murmur- 
ings and cares, and ascends with measured step 
and lustrous eye the mount of observation, and 
stands upon its summit, where the Lord showed 
him the land that he covenanted with his fathers 
to give unto their children. " I have caused 
thee to see it with thine eyes, but thou shalt 
not go over thither." 

There is some confusion as to the names given 
the mountain on which Moses stood to "view 
the landscape o'er," as it is called Abarim, Pis- 
gah and Nebo. All the investigations of the 
past, even down to those of the present decade, 



by Dr. Porter and others, fix about upon this, 
that Abarim applies to the range, and Pisgah 
and Nebo are used interchangeably for the range 
or the particular peak, sometimes one and some- 
times the other, as the theory of the writer 
may be. There is yet no satisfactory settlement 
of the question whether Pisgah is the range and 
Nebo the point of Moses' observation, or whether 
the reverse is correct. The question is of little 
importance, being only one of names, and each 
one may take his choice. The view Moses took 
from this point can be well known, as others 
have stood there since and made the same sur- 
vey. Modern tourists say the elevation is about 
4,500 feet, and the ascent not rugged. To the 
north are seen the hills of Gilead with the 
rich vales between. Looking southward Moses 
would see Mounts Hor and Seir, points so lately 
passed in their route, and the valley of Akabah. 
To the westward lay distinctly before him the 
Dead Sea, the valley of the Jordan, Jericho in 
plain view, and beyond them Jerusalem and 
the many points of interest about it. Looking 
across the Jordan valley a little to the north- 
ward, he would see the twin mountains of Sa- 
maria, Ebal and Gerizim, and further on the 
plain of Esdraelon, the battle-field of the world 
for ages, and a slight elevation at Mount Carmel, 
the scene of Elijah's trial and triumph, while 
near and over it was a bluish haze, which in- 
dicated that there was " the sea, the utmost sea." 
Northward, again, rose the distant outline of 
Mt. Tabor, and the mountains of Gilboa and 
Little Hermon ; while as the eye swept around 
there appeared snow-capped Hermon, mantled 
with cloud (the nearest point of earth to heaven), 
and the Lebanon range, around to Gilead again, 
the starting-point of the magnificent survey. 

There, amid these inspiring scenes, Moses died 
at the age of one hundred and twenty years. 
" His eye was not dim nor his natural force 
abated." He needed no aid of field-glass to see 
the sweet fields beyond the swelling flood all 
dressed in living green. He was neither ill nor 
worn out, but he had accomplished well his 
earthly mission and God took him upon the 
mount to die. Though excluded from the earthly 
Canaan for displeasing God, there was the greatest 
honor and tenderness in his death and burial, 
and the man who was " very meek, above all on 



144 THE EXODE, 

the face of the earth," acquiesced in all the plans 
of God without a murmur or request for change. 
The account of his death and burial is in terms 
of touching simplicity : " So Moses, the servant 
of the Lord, died in the land of Moab, according 
to the word of the Lord, and God buried him in 
a valley, and no man knoweth of his sepulchre 
unto this day." The expression "by the word 
of the Lord," is literally translated " by the mouth 
of Jehovah," and interpreted " by a kiss from 
the mouth of Jehovah," which gave rise to the 
ancient tradition among the Jews that " God em- 
braced Moses and drew his soul out of his body 
with a kiss." He leaned his head on the bosom 
of his Maker and breathed his life out sweetly 
there. "And God buried him." Was his life 
a marvel ? No less his death and burial. Never 
a funeral before at which God was undertaker, 
and angels bearers of the pall. His uncoffined 
body lay in state on a mountain catafalque, 
under the canopy of the star-decked skies, while 
the tall plumes of the dark mountain pines waved 
over his bier, and the winds of heaven sang 
a requiem, while the Divine hand lowered him 
into a grave not hollowed out by human hands, 
and, where mourners were needless, completed 
the mystic burial in the secret vale. 

No human words of eulogy can do justice to 
this most remarkable man of all time to the days 
of the Son of Man, great in every aspect of his life. 
His only fa\ilt was so slight as to leave the world 
in doubt as to what it really was, and which 
could have been settled in the conscience of a 
less great man without public notice or penalty. 
The many-sided character of Moses is well set 
forth in the remark of a competent judge of 
talent and learning, that the treasures of wis- 
dom and knowledge in the Pentateuch have en- 
riched the whole civilized earth, and, indeed, 
greatly promoted that civilization. His works 
have been a kind of text-book to almost every 
writer on geology, geography, chronology, as- 
tronomy, history, natural science, ethics, juris- 
prudence, political economy, hygiene, theology, 
poetry and criticism, from his time to the pres- 
ent day. His works are books, which for im- 
portance of matter, variety of information, dig- 
nity of sentiment, accuracy of facts, impartiality, 
simplicity and sublimity of narration, tending 
to improve and ennoble the intellect, and ame- 



OR EXODUS. 

liorate the moral and physical condition of man- 
kind, have never been equaled and can only be 
excelled by the Gospel of the Son of God. Some 
one has called Moses both the Homer and the 
Solon of his nation, and his writings the hiero- 
glyphics of the strangest and greatest events in 
the earliest part of the world's history. 

Moses had made wise preparations for the 
conquest and division of Canaan by the tribes, 
and resigned his high commission into the hands 
of a worthy successor, Joshua. The three illus- 
trious members of this family died within a year, 
and it is a fitting subject of remark that neither 
the representative of the prophetic office, Mir- 
iam, nor of the holy priesthood, Aaron, nor yet 
the great law-giver, Moses, was permitted to lead 
the people into their possession, but this was 
left for one whose name was Joshua (Saviour), 
to enjoy this great honor, highly typical of the 
greater Jesus (Saviour) who opens the way into 
the heavenly Canaan, the anti-type of the earthly 
promised land. The grave of Moses was con- 
cealed from human knowledge by infinite wis- 
dom, as is believed, as a warning against ex- 
cessive veneration of all sacred places. The 
" dispute " mentioned by the Apostle Jude be- 
tween Michael, the arch-angel and Satan, was 
about the body of Moses, showing an interest in 
this subject beyond earth and men. Yet the 
lying Musselmans show, for a consideration, the 
credulous traveler of this day " the grave of 
Moses," and they get it located on either side of 
Jordan, as will best suit their sinister purposes. 
After fifteen hundred years the lawgiver Moses 
appeared with Elijah, the prophet, at the trans- 
figuration of Jesus, all in heavenly glory, on the 
glowing heights of Mount Hermon, all talking 
about the cause of redemption, which each had 
greatly aided in his time and manner, and which 
was completed by the "decease" which Christ 
" acconqjlished " at Jerusalem. 

After thirty days of mourning for' Moses the 
people prepared to take the last step of the great 
exode and realize the promises and hopes of so 
long a period, and pass over Jordan, under their 
new leader, and take possession of the Promised 
Land. A journey they might have taken in a 
few months they had been forty years in making, 
with all its toil and suffering, and the punish- 
ment of death to so many, because of their 



THE EXODE, 

baseness of nature and stubborn resistance of 
the divine will and goodness. This was a great 
advantage in some respects, especially to Joshua, 
" as it was with an entirely new generation that 
he laid the foundations of the civil and religious 
institutions of the Mosaic polity in Palestine." 
It was a time of supreme interest to this people. 
They stood near the banks of the sacred stream 
which only separated them from their posses- 
sion. Their fathers had set out from Egypt to 
gain this point, but failed through unbelief. 
They had traveled all their life to reach it, for 
all of the present host, save two, had been born 
in the wilderness and were a people without a 
country. The spot where they now stood was 
like holy ground, for here they, as their fathers 
at the sea, were to stand still and see the sal- 
vation of God. Here God would show them 
such a miracle as they had never seen, for only 
two of their great company had witnessed the 
opening of the Red Sea. They passed through 
water gates at each end of the great exode. At 
this spot the Jordan would be miraculously 
opened again by the waving of the prophet's 
mantle, and near it Elijah would drop that 
earthly mantle and ascend in the fiery chariot 
to heaven. 

The Jordan is a wonderful stream and at that 
time was at its full flow. Its fountains are the 
deep snows that cover the head of Mount Her- 
mon the whole year round, but melting in the 
hot season make the stream overflow its banks 
at harvest time, as was now the case. At this 
stage it became a type of death, — " What wilt 
thou do in the swelling of Jordan ? " At this 
point of the crossing was the place where Jacob 
passed over " this Jordan " with his staff, nearly 
three hundred years before. King David passed 
over the river here on occasions both of conquest 
and flight. Near here John baptized his con- 
verts, and here our Saviour received his baptis- 
mal consecration to his heavenly office of Mes- 
siah. From its heads at the foot of Anti-Lebanon 
to its mouth at the Dead Sea it is a continual 
series of inclined planes and rapids, having a 
descent of 1,400 feet, as the Dead Sea is 1,316 
feet below the level of the Mediterranean. It 
passes directly through the Sea of Galilee with- 
out any increase or diminution of its water, and 
it is an old tradition that the waters of the Jor- 



or exodus. 145 

dan do not mingle with those of the sea through 
which they pass. The serpentine course of this 
river makes it two hundred miles in length, just 
twice the air line distance from its source to its 
mouth. "Not a single city ever crowned the 
banks of the Jordan." 

When the thirty days of mourning for Moses 
were ended, the command came to Joshua, Arise, 
pass over Jordan with the people and take pos- 
session of the land that was given them ; and as 
far as they would conquer it, it should be theirs. 
Afterward, in the time of David, their possession 
extended from " the sea " on the west, to " the 
river," Euphrates, on the east. Joshua was told 
to speak encouraging words to the people, lest 
they might feel discouraged by the death of Mo- 
ses. Before the erossing there were three busy 
days of preparation for the great event. The 
people were commanded to "sanctify," prepare 
themselves both in body and mind, an order 
which usually preceded some great manifestation 
of divine power. Spies were sent over the river 
to Jericho to ascertain the condition of things 
in Canaan. They stopped at an inn kept by a 
woman called a " harlot," a name generally used 
for a woman keeping a. house for travelers, and 
not necessarily conveying the bad idea connected 
with that word in our day and language. That 
she used deceit in regard to protecting the spies 
there is no denial, and for it there is no apology, 
as the messengers of Joshua might have expected 
divine protection. The customs of those days 
and lands led people to great and sometimes 
absurd extremes in showing hospitality to guests 
or strangers, as shown in, the case of Lot with 
his angel-guests and the men of Sodom. But 
those were times of low ideas of morality, and 
this woman was one of the debased Canaanites 
and not much above the average of Jericho 
morals. Yet her future course in reformation 
and faith was such that she was protected by the 
sign of the scarlet line hung from her window 
when Jericho was destroyed, and she received 
favorable mention in the New Testament list, 
Paul's bright galaxy, as one who exercised faith 
in God and was rewarded for aiding his people. 
The transactions of that age can not be judged 
by the moral standards of this day, for Infinite 
Wisdom judges men according to their light and 
knowledge. The Sermon on the Mount is a 



146 



THE EXODE, OE EXODUS. 



long time after and a long way in advance of 
Sinai and the Law. This woman, Rahab, became 
worthy, as we learn from the New Testament, 
of being the wife of Salmon who was the great- 
grandfather of David, and she is one of the four 
women named in the genealogy given by Matthew 
and Luke. There is quite a general belief that 
Salmon was one of the spies sent out whose life 
Rahab saved, as he was the son of a prince of 
Judah, and this event led to a new line of asso- 
ciations and of life. 

The report of the spies was that the Canaan 
ites were filled with fear o f Israel and the God 
who had done so much for them, and that they 
could easily take the land, a very different 
" spirit " from that of the ten spies who reported 
at Kadesh Barnea. This encouraging report and 
the words of Joshua greatly inspired the people, 
and they moved to the edge of Jordan to reach 
the grand climax, the crossing of the river, to 
which they had looked forward so long. It was 
a sublime triumph of faith and power. The 
Jordan was full, even overflowing its banks, and 
there was neither bridge nor ferry ; but a great 
captain has taken the place of their deceased 
leader, and, what is more, they still have the God 
of Moses with them. 

Joshua, the son of Nun, of the tribe of Eph- 
raim, the worthy successor of Moses, was the 
greatest military commander of Bible history, 
unless possibly David may be excepted. He was 
successively servant, secretary, aid-de-camp and 
general under Moses, and at the latter's death 
took full command of all the army of Israel and 
conducted the people, most successfully from the 
crossing of Jordan to the conquest of Canaan and 
the settlement of the tribes in their possessions. 
The secret of his success was not military genius 
only, but his fidelity to God in all things. He 
learned well the first and last lesson of a soldier, 
whether civil or Christian, perfect obedience to 
superiors, and courage and faithfulness every- 
where. Hence God honored him in a most ex- 
traordinary manner. 

The miracle of the crossing of the Jordan 
seems greater in some respects than that of the 
Red Sea. At the sea there were some natural 
means used, the blowing of winds, but here at 
Jordan unseen hands, unaided by any earthly 
means, stopped the swift flow of the waters, over- 



coming the current and holding back the flood 
until a dry place was made for the hosts of God 
to cross. The tribes of Reuben and Gad and the 
half tribe of Manasseh were settled on the east 
side where the territory was already conquered 
by the victories before mentioned. The fam- 
ilies and effects of these remained here with sev- 
enty thousand armed men to defend them, while 
forty thousand of their warriors crossed with the 
others to aid them in the conquest of the west 
side, and then they returned to enjoy their own 
possessions. These led the van in crossing the 
river and in the march into Canaan. The man- 
ner of the crossing was to mark the divine plan 
at every step. The sacred ark, representing the 
presence of Jehovah in power, priesthood and 
authority, was the pilot across the flood. It was 
usually carried by the Levites who performed 
the duties of servants in the temple service, but 
now it must be borne by the priests; it was 
usually covered while in transit by the curtains 
of the sacred tabernacle, so no eye could see it, 
not even those who carried it, but only the con- 
secrated priests, and it is supposed that it was 
now borne without covering and so the priests 
handled it, while the people were not to come 
near it, as a space of nearly half a mile was left 
between it and them until the waters were 
opened and the ark planted in the midst of 
Jordan. It was a great moment. The columns 
now move, while every eye watches and every 
heart beats with quicker emotions. When the 
feet of the priests who bore the ark touched the 
waters of Jordan they divided and the priests 
stood firm in the midst of its bed and the people 
passed over on dry ground as they had done at 
the sea. After all had passed, a man from each 
tribe carried a stone from the bed of the river 
as a memento, and the priests carried the ark 
to the shore and immediately the waters returned 
to their place and overflowed the banks again. 
The effect of this marvelous transaction was 
great, striking terror to the hearts of the inhab- 
itants of the land. The Israelites moved out 
in the plain about six miles to Gilgal, near to 
Jericho, and here pitched tents, rejoicing that 
their long-cherished hopes and promises had now 
been fulfilled. It was on the tenth day of the 
first month, B. C. 1451, lacking five days of forty 
years in the trip from the Nile to the Jordan. 



ETJTH. 

So she gleaned in the field until even. 



148 



THE EXODE, OR EXODUS. 



A long time of waiting and of trial, but now 
they are actually camping on the soil of the 
Promised Land. 

A great interest gathers about the places and 
events of this people in their new location. 
Gilgal, their first camping place in Canaan, be- 
comes a -place of much note in Bible history. 
Here they passed their first night in the land of 
rest ; here the memorial stones taken out of the 
opened Jordan were set up as a reminder to 
themselves and after generations of what had 
been done for them ; here they kept the first pass- 
over in the land of deliverance, carrying their 
thoughts back to the last night in Egypt ; here 
the ordinance of circumcision was renewed for 
those who had been born in the wilderness of 
wandering, and the worship of God was more 
fully established. Here also, the day after the 
passover, the people ate of the old corn of the 
land and the manna ceased to fall, "for they did 
eat of the fruit of the land of Canaan that year." 
That was the first morning for about forty years, 
Sabbath days excepted, that they had not seen 
on the ground the bread of heaven rained down 
for their supply. Its cessation must have been 
almost as great a novelty as its appearance when 
it first fell. Gilgal was a long-established and 
fortified camp of Israel, for the tabernacle re- 
mained here until it was removed to Shiloh, 
seven years from this time. It was here that 
Saul, the first king of Israel, was proclaimed ; 
here a school of the prophets was held, and the 
place was prominent in all the history of Ca- 
naan. From this place began those magnificent 
movements and events that have made this 
small country one of the most noted among the 
peoples of the world. 

Palestine, the " promised land,'" consisted chief- 
ly of the country known as Canaan, a strip 
bounded on the east by the Jordan and the Dead 
Sea, on the west by the Mediterranean, and of 
uncertain and varying boundaries to the north 
and south. The section along the Jordan on the 
east side was usually called the land of Gilead, 
but it became a part of the possession of the 
children of Israel. This land of Canaan was in- 
habited by ten or more idolatrous tribes who are 
believed to be descendants of the eleven sons of 
Canaan, who Avas the fourth son of Ham and 
hence a grand-son of Noah. Canaan's eldest son, 



Zidon, founded a city of that name in Phenicia 
adjoining Palestine, associated with ancient Tyre 
of historic fame. It is believed Canaan lived 
and died in Palestine, and from him the coun- 
try was named. The children of Israel were 
brought from Egypt to inhabit this country and 
a war of extermination was carried on against 
these wicked tribes. This conflict began when 
Arad attacked Israel when they were encamped 
at Kadesh Barnea, and the Canaanitish tribes 
were badly punished. Israel did not follow up 
the victory and take possession of the promised 
land from the south, but turned and went around 
Edom, meeting with the same spirit in the Am- 
orites and the tribes of Bashan, Moab and Mid- 
ian, on the east side. Among the kings slain 
by the Israelites was Og of Bashan, the man of 
the iron bedstead fame, and the last of the Re- 
phaim, or "giants." The numerical and mate- 
rial strength of some of these tribes is seen in 
the case of the Midianites slain in the battle or- 
ganized by Moses, and the vast spoils taken 
from them by the army of Israel. This prepared 
the way for the two and a half tribes to ask to 
settle on the east side, which was granted. The 
allotment of the ten and a half tribes on the west 
side, or Canaan proper, was made by lot, yet 
under divine direction. " The lot is cast into 
the lap; but the whole disposing thereof is of 
the Lord." 

As the exode of the children of Israel repre- 
sents in some respects man's spiritual passage 
through this world of trial to another, a heavenly 
land of rest, so the settlement in Canaan was 
something more than a mere history, for it had 
in it illustrations and prophetic hints of things 
to come in the later development of the great 
plans of God in the redemption of the world. 
As an example of this, there were twelve patri- 
archs and tribes in the Old Testament, and 
twelve apostles in the new; there were seventy 
elders in the old (and counting Moses and Aaron 
seventy-two), and just that many disciples were 
sent out by Christ; the rite of initiation and 
spiritual sign was circumcision in the old, and 
in the new baptism, both of the same signifi- 
cance; the memorial sacrament in the old was 
the paschal lamb, in the new the eucharist, 
which typifies the sacrifice of the Lamb of God 
who taketh away the sins of the world. This 



THE EXODE, 

may be further seen in the arrangement of the 
history in the Bible. The four Gospels followed 
by the Acts in the New Testament, correspond 
to the Pentateuch and other historical books in 
the old ; the books of poetry and devotion in the 
old find a counterpart in the didactic epistles in 
the new, and the prophecies of the old by the 
glowing Apocalypse as a close of the books of 
God's written revelation to man. The name 
Palestine, by which this country is now usually 
called, is but another form of Philistia, taking 
it from the great plain long known as the plain 
of the Philistines. After its soil was trodden 
by the feet of the world's Redeemer, the Son of 
God, and he made the great offering of himself, 
hanging in the face of the heavens and sanctify- 
ing the ground with atoning blood, the country 
has commonly been called " The Holy Land." 
Here the people had come, and here they were 
to receive their allotments as tribes and fami- 
lies. 

But the conquest of the country must be 
achieved before its division can be effected. 
And here at Gilgal began the series of marvel- 
ous exploits that mark so interesting a period 
of Israel's history. The opening of their way 
through floods, both out of the land of their 
bondage and into the land of their home, had 
so affected these Canaanites that " their heart 
melted, neither was their spirit in them any 
more, because of the children of Israel." After 
the events at Gilgal, as Joshua was near Jeri- 
cho, a " man " appeared to him with a drawn 
sword in his hand. The brave Joshua, nothing 
daunted, supposing him to be some of the kings 
of the land, went boldly up to him and de- 
manded whether he was a friend or foe of Is- 
rael. He announced himself as " the Captain 
of the Lord's host." When Joshua discovered 
that it was the presence of Him who had ap- 
peared to them so long in the pillar of cloud 
and fire, he worshipped at his feet. 

The divine "Captain" now commands Joshua 
to take the city of Jericho, as he would give it 
all into their hands. This was to be the first 
trophy of their signal victories. It was a strong 
city, with a king and many mighty men ; it had 
walls about it so great that houses were built 
upon them, as was the case with Rahab; it was 
very wealthy, as shown by the spoils afterward 



or exodus. 149 

taken from it. The strange manner in which 
it was to be taken was intended to impress all. 
The Canaanites saw in it the power that was 
with this people of Jehovah, so they were crip- 
pled in spirit and effort. Israel saw by this 
their first conquest in their land that their de- 
pendence was more upon the power of God than 
upon their own arms; that it is "not by might 
nor by power, but by my Spirit, saith the Lord 
of hosts." The long time taken for the siege, 
seven days, was evidently to impress both the 
inhabitants of Jericho and the children of Is- 
rael with the importance of the event, and to 
test their faith and obedience. Its fall without 
stroke of an instrument of war, on the thirteenth 
encompassment of the walls, the last time with 
the blast of trumpets and the shouts of people, 
showed the work to be entirely miraculous. "By 
faith the walls of Jericho fell down, after they 
were compassed about seven days." Those chos- 
en to march around the city represented both 
the priests and the people. The spoils of this 
first victory were "first-fruits," and so were put 
into the treasury of the sanctuary as a memento 
of the first conquest of their possession. Covet- 
ous Achan, who appropriated some of these rich 
spoils, was severely punished, as this Avas to be 
a lesson and example for all the future. The 
high value of the articles taken by this one man 
shows how great were the possessions of the in- 
habitants in silver, gold, and rich garments and 
A^estures of apparel. Jericho Avas utterly destroyed 
but afterward rebuilt, and destroyed and rebuilt 
at different times and on varying sites, and AA r as 
in existence Avhen our Lord was on earth ; and 
here he restored sight to the blind, and here 
shared the hospitality and conquered the heart 
of the tax-collector, Zaccheus, Avho had groAvn 
rich from the just and unjust revenues of his 
position, " an office Avhich was likely enough to 
be lucrative in so rich a city." 

The transgression of Achan caused the defeat 
of Israel in their attack on the next place, the 
city of Ai, but after his punishment the city Avas 
taken by an ambuscade and destroyed. The 
Israelites then moved northward to the town 
of Shechem, in the valley between the mount- 
ains of Ebal and Gerizim, near where the city 
of Samaria was afterward built, and here Joshua 
erected an altar of Avhole stones on which the 



150 THE EXODE, 

stroke of an iron tool was not brought, and here 
he sacrificed and wrote the words of the law on 
the stones of the altar. Then followed a respon- 
sive reading of the law from the mountains of 
Ebal and Gerizim, to impress the people with 
the importance of obedience to the divine com- 
mands as their hope of success in the future. 

The events of the conquests thus far so filled 
with fear the inhabitants of the country that 
the Gibeonites of four cities came, and, under a 
deception, obtained a league or treaty of peace 
with Israel. When the deception was discov- 
ered Joshua kept faith with them because of 
the solemn oath taken, but reduced the base 
people to serve in menial offices about the sanc- 
tuary. This defection of so many of the natives, 
together with the remarkable conquests of Jeri- 
cho and Ai, alarmed the surrounding tribes, and 
five of the "kings" of the cities, perhaps merely 
sheikhs of tribes, confederated together to make 
a desperate onset on Israel and wipe out the 
invaders at a blow. The leader of the united 
forces was the king of Jerusalem, and those as- 
sociated with him were the kings of Hebron, 
Eglon, Lachish and Jarmuth. 

They began the 'attack on the Gibeonites be- 
cause of their league with Israel. The Gibeon- 
ites sent to Joshua for help, and he sent his 
forces flying to their rescue, and met the con- 
federates near Beth-horon, and a remarkable en- 
gagement took place. This was one of the most 
important battles in all the records of history. 
Other decisive battles stand upon record. If 
Marathon determined the ascendency of Greece 
over Persia, Waterloo that England was to be 
victor over France, so that battle of Joshua in 
the valley Ajalon determined the religious de's- 
tiny of the world, that the forces of God are 
ever to be dominant over the foes of truth. 
Joshua put the forces of the enemy to flight, be- 
ing aided by a miraculous hail-storm by which 
multitudes of them were slain. But the day 
was not long enough for him to complete the 
victory, and Joshua prayed to the God of heav- 
en, and the sun and moon stood still, making 
that day just twice as long as an ordinary day, 
and the foe was pursued and utterly destroyed. 
Having hung the five kings and destroyed all 
the country from Gibeon southward as far > as 
the famous Kadesh-Barnea, the victorious hosts 



, OR EXODUS. 

returned to the military camp at Gilgal. Every 
city in the south part of Canaan was now con- 
quered except Jebus (Jerusalem), which stood 
until it was taken by David, near four hundred 
years after this time. 

The battle at Beth-horon was the crowning 
victory in the conquest of Canaan. Joshua now 
pushed his victorious troops up the Jordan val- 
ley, across the central mountain region, into the 
maritime plain and into the northern territory, 
until the country was largely subdued and "the 
land had rest from war." Yet the inhabitants 
were not entirely destroyed, and in some local- 
ities, especially along the Mediterranean coast, 
were not driven out, and continued for years 
to annoy and attack the chosen people. These 
Canaanitish tribes were a constant danger to 
the Israelites, as much so in peace and friend- 
ship as in opposition and war. Divine wisdom 
had decreed their destruction, and Israel's great- 
est safety, or success, was along this line. The 
cessation of the war, says Dr. Hurlbut, against 
these tribes, before the native races were either 
destroyed or driven out, was a " mistaken mer- 
cy," which cost Israel centuries of strife, the 
infection of their idolatry, and the corrupting 
influences of their morals. The sparing of the 
Canaanites imperiled and well-nigh thwarted 
the destiny of Israel as the depositary of relig- 
ious truth for all the world. 

When the conquest of the country was com- 
pleted, the camp of Israel and the ark of God 
were removed from Gilgal, where they had been 
for seven years, to Shiloh, where the sacred ark 
of the covenant remained for a hundred and 
thirty years. This ark was made during the 
stay of Israel at Sinai, and with its contents 
was the most sacred thing connected with their 
worship. When they journeyed it was covered 
with the curtains of the tabernacle and carried 
by the priests. It was prominent in the pro- 
cession around the Avails of Jericho. Very nat- 
urally the idolatrous nations regarded the ark 
as the God of the Israelites, and the more so 
from the figures of angels or cherubim upon 
it. During the time of Eli the ark was taken 
from its sanctuary at Shiloh and carried by the 
desperate Israelites into battle, under the false 
hope that its presence would give them victory 
over their enemies. But it was captured by the 




PREACHING IN THE WILDERNESS. 



152 THE EXODE, 

Philistines, who, however, were so superstitious 
they were glad to return it to the Jews again. 
After various experiences at Kirjath-jearim and 
in the house of Obed-edom, the ark was at length 
brought by David into Jerusalem and placed in 
the most holy place in the Temple on Mount 
Zion. What became of it when the temple was 
plundered by the Babylonians, is a subject of 
much speculation, but all is conjecture in regard 
to it. Some of the Jews believe that it was hid- 
den at that time, and is still secure, and that it 
will be one of the offices of the Messiah to reveal 
the place of its concealment. It is an accepted 
fact that the ark was never in the second temple. 

After the subjugation of the country the next 
work was the division of the land among the 
twelve tribes. The first steps in this had already 
been taken, for before the death of Moses general 
directions had been given concerning it, and two 
tribes and a half tribe had been settled on the 
east side of Jordan. All these had for their west- 
ward border the river Jordan and Dead Sea, and 
an indefinite line on the desert for their eastward 
boundary. 

The tribe of Reuben was located along the east 
side of the Dead Sea, with the river Arnon sep- 
arating it on the south from Moab, with a line 
near the head of the Dead Sea as its northern 
border. It contained several localities and cities 
of prominence, among them Heshbon, the capital 
of the Amorite tribe ; Mount Nebo, where Moses 
died; Bezer, a city of refuge; Dibon, where the 
celebrated Moabite stone was discovered. This 
stone has served a good purpose in interpeting 
ancient manuscripts, and has this history : Me- 
sha, king of Moab, 900 B. C, in honor of his 
successes over Israel, set up a memorial pillar in 
his native city of Dibon. It was found and pre- 
served. In 1870, good impressions of its inscrip- 
tions were obtained. It is the oldest connected 
specimen of alphabetic writing now known to 
scholars. It contains every letter of the alpha- 
bet except one. It is in the ancient Phenician 
language. 

The portion of Gad lay directly north of Reu- 
ben. Its northern boundary was near the Sea 
of Cinnereth (Lake of Galilee), and somewhat 
near, along the course of the river Yarmuk, the 
Hieromax. The territory was nearly equally di- 
vided by the brook Jabbok. It had some famous 



OR EXODUS. 

places : Ramoth-Gileacl, a city of refuge, a strong- 
fortress, and a place of frequent wars ; Peniel, 
where Jacob wrestled with the man-angel until 
the break of day ; Mahanaim, where David took 
refuge from the rebellion of Absalom, and soon 
afterward mourned so piteously over the un- 
timely death of the unworthy son ; Gadara, by 
the Lake of Galilee, where, centuries afterward, 
Jesus cured the wild demoniac whom no man 
could bind or tame. 

The tribe of Manasseh was divided, and one 
half of it settled in the northern part of the 
east side of Jordan, their tract extending from 
the territory of Gad to the Hermon Mountains. 
This was the largest allotment of any of the 
tribes, part of it desert, but much of it so fer- 
tile it was called the granary of Palestine. It 
was often called Bashan in ancient times. A 
party of unconquered Canaanites occupied the 
Jordan valley, so they were somewhat isolated 
from their brethren on the western side. This 
was the first tribe carried away into captivity. 
Among its cities was Golan, the third city of 
refuge on the eastern side. 

After the campaigns of Joshua, described above, 
another part of the settlement of the tribes was 
made. The two strongest tribes (Judah and 
Ephraim) and the other half tribe of Manas- 
seh, received their allotments and entered upon 
them. Then it was a long time after this be- 
fore the other tribes took their possessions, not 
until Joshua had reproved their slowness and 
urged upon them the work of settling in their 
several portions, Avhich were assigned to them 
by lot. The general boundaries of the tribes 
are somewhat definitely fixed by accepted au- 
thorities. 

The lot of Simeon was on the extreme south. 
It was a tract between the central mountain re- 
gion and the desert where Israel had wandered, 
a section where Abraham and Jacob had often 
visited and where they had long sojourned. 
Much of this territory and many of its cities 
were held by the Philistines, and never con- 
quered until the victorious sword of David gave 
the entire country into the possession of the 
Jews. The most southern city held by Simeon 
was Beersheba, which became one of the points 
to mark the length of the land, "from Dan to 
Beersheba." 



-Old Testament Palestine. 



DIVISIONS 

AB I LE'NE F-a 

AM'MON F — e 

AR'GOB F— b 

BA'SHAN F— c 

E'DOM E — g 

GE'RAR (ge) B— g 

GESH'U RI (gesh) E— b 

GIL'E AD E — d 

KEN'ITES C— g 

MO'AB D— a 

PHE NI'CI A (fene'shea)...E—n 

PHIL IS'TI A B— f 

SE'IR E— g 

SID'DIM (vale)... D— f 

VALLEY OF SALT. E— f 

ZIN (wilderness) D — h 

MOUNTAINS. 

ANTLLEB'A NON F— a 

CAR'MEL C— c 

E'BAL D — d 

GER'E ZIM (ger) D— d 

GIL BO' A D— c 

GIL'E AD E— d 

HER'MON E-b 

HOR D-h 

LEB'A NON E— a 

NE'BO E — e 

PIS'GAH E — e 

TA'BOR E— c 

RIVERS. 

AB'A NA F— a 

AR'NON E— f 

JAB'BOK E— d 

JAR'MUTH D— d 

JOR'DAN E— d 

LE ON'TES E— a 

PHAR'PAR F— b 



LAKES. 

CHIN'NE RETH E— c 

CIN'NE ROTH E— c 

DEAD SEA E— c 

ME'ROM E— b 

TOWNS. 

A'BEL-BETH-MA'A CHAH 

E— b 

A'BEL-ME HO'LAH E— d 

AB'DON D-b 

ACH'SHAPH D-b 

ACH'ZIB D-b 

AT...... D-e 

AJ'A LON C-e 

AN' A THOTH D-e 

A'PHEK E-c 

A POL LO'NI A C-d 

AR '. E-f 

A 'RAD D-f 

AR'O ER C-f 

AR'O ER E-f 

A RU'MAH D-d 

ASH'DOD C-e 

ASH'ER D-d 

ASH'KE LON C-e 

ASH'TA ROTH F-c 

AT'A RATH D-e 

AT' A ROTH E-e 

A'VITH E-f 

A ZE'KA C-e 

BA'AL ATH D-d 

BA HU'RIN... D-e; 

BE'ER OTH D-e 

BE'ER-LA-HAI'ROI B-g 

BE'ER-SHE'BA C-f 

BE'LA E-f 

BE'RED C-f 

BETH'A NAT D-h 

BETH'A NOTH D-e 

BETH BA'AL-ME'ON E-e 

BETH-BA'RAH E-e 



BETH-DA'GON C-e 

BETH'EL D-e 

BETH-GA'MUL F-d 

BETH-HAC'CE REM. D-e 

BETH-HO'RON D-e 

BETH-JESHT MOTH E-e 

BETH'LE HEM D-c 

BETH'LE HEM .(Judah)...T>-e 

BETH-RE'HOB E-b 

BETH SAT DA E-c 

BETH-SHE'AN E-d 

BETH-SHE'METH C-e 

BIR'KET EL KTAI'NEH (ruin) 

E-f 

BOZ'RAH F-c 

CA'BUL D-c 

CAR'MEL D-f 

CHE SUL'LOTH (Ice) D-c 

DAB'E RATH D-c 

DA MAS'CUS F-b 

DAN E-b 

DAN'A BA F-a 

DI'BON E-e 

DOR C-c 

DO'THAN D-d 

DU'MAH D-f 

ED'RE F-c 

EG'LON C-e 

EK'RON C-e 

EL-ME ZA'RI.... E-f 

EN'DOR ' D-c 

EN GAN'NIM D-d 

EN GE'DI (je) D-f 

EN MISH'PAT-KA'DESH,B— g 

ESH TE MO'A D-f 

GATH C-e 

GE'BA D-e 

GE'DOR C-e 

GE'RAR B-f 

GE'SER C-e 

GIB'E A D-e 

GIB'E ON D-e 



NO. 3 — 



OLD TESTAMENT PALESTINE. CONTINUED. 



GIL/GAL (gal, not gawl) D — d 

GO'LAN E— b 

GO MOR'RAH D — f 

HAL/HUL D— e 

HAM .' F — e 

HA'MATH E— c 

HA'RAN G— b 

HA'ZAR D — e 

HA'ZOR E — b 

HE'BRON D — e 

HEL A LI'YEH D— a 

HEL'BON F — a 

HESH'BON E— e 

HO'BAH F— a 

HO'DAD-RIM'MON D— c 

HOR'MAH....: C— g 

HUK'KOK D — c 

I'JON. E— b 

JA'BESH-GIL'E AD E— d 

JAB'NE EL C— e 

JA'HAZ E— f 

JA PHFA D-c 

JAR'MUTH C— e 

JATTIR' D— f 

JA'ZER E— e 

JE'BUTH D— e 

JER'I CHO .D— e 

JE RU'SA LEM D— e 

JEZ'RE EL D— c 

JOK'NE AM D — c 

JOK'THE EL E — h 

JOPPA C— d 

JUL'TA D— f 

KA'NAH D— b 

KAR'NA IM F— c 

KE'DESH...., E— b 



KE'NATH G— c 

KE'RAK ( Wady) E— f 

KE'RI OTH D— f 

KE'RI OTH... G— c 

KHAN'ZIRCH E— f 

KIR'JATH-JE'A RIM D— e 

KIR-MO'AB E— f 

LA'CHISH (kish). C— e 

LATSH E— b 

LE BO'NAH D— d 

LIB'NAH C— e 

LO-DE'BAR F— d 

LUZ D— e 

MAG DA LA'IN E— f 

MA HA NA'IM (eem) E— d 

MAK KE'DAH C— e 

MA RE'SHAH C— f 

MAM'RE D— e 

MED'E BA E— e 

ME GID'DO D— c 

ME RA'IC E— f 

ME RA'I SID E— f 

ME ZA'RI (El) E— f 

MIG'DAL-GAD C— e 

MI SHA'EL C— c 

MIZ'PAH E— d 

MIZ'PEH ..E— f 

MAL'A DAH C— f 

NE'ZIB C-e 

NIM'RAH E— e 

NIM'RIM E— f 

NO'BAH G— c 

O'RAK E— f 

OPH'RAH D-e 

PE NI'EL E— d 

PIR'A THON D— d 



R AB'BATH F — e 

RAB'BATH-MO'AB E— f 

RA'MEH D— b 

RA'MAH D— e 

RA'MOTH-GIL'E AD E— d 

RE HO'BOTH C— f 

RIM'MON C— f 

SA FI'EH (Wady) E— g 

SAL'CAH G— c 

SA MA'RI A D— d 

SAPH'IR C— c 

SE'LAH E— h 

SHA'VEH-KIR'I A THATM 

E-e 

SHE'CHEM (she'kem) D— d 

SHI'LOH D— d 

SHIT'TIM E— e 

SHU'NEM..... D— c 

SFHON E— f 

SUC'COTH E— d 

SO'CHO (ko) C— f 

SOD'OM D— f 

TA'A NACH (nack) D— c 

TE KO'A D— e 

TE'LAD E— f 

THE'BEZ D— d 

TIM'NATH C— e 

TIM'NATH SE'RAH D — e 

TIR'ZAH D— d 

TYRE D— b 

ZA NO'AH D— e 

ZAR'E PHATH D— b 

ZE'RED E— g 

ZO'AR E— f 

ZO'RAH C— e 

ZI'DON D— a 



THE EXODE, OR EXODUS. 



157 



The royal tribe of Judah had the best lot in 
the land. Their territory occupied all the west- 
ern side of the Dead Sea, and extended to the 
Mediterranean, taking in the Philistine plain, 
which, however, was never conquered. The 
northern boundary line was so changed after 
the temple was built that a part of Jerusalem 
was taken into Judah. The tribe occupied 
chiefly what was called the hill country, the 
more central part, while that portion along the 
Dead Sea was wild, and was called " the wilder- 
ness of Judea." Some of its cities are worthy 
of special mention. Engedi was in the wilder- 
ness near the Dead Sea, where David found 
safety during his flight from the enraged Saul. 
Hebron, in the mountainous part, is the oldest 
city in the world now in existence, excepting 
its rival, Damascus. Abraham visited Hebron 
nearly four thousand years ago. It was given to 
faithful Caleb for his inheritance. It is to-day 
a city of 5,000 inhabitants, and is now called 
el-Khulil (the Friend), in honor of Abraham, 
"the friend of God." Bethlehem was in Judah, 
the birthplace of King David, and many cent- 
uries afterward of " David's greater Son," the 
King of kings. 

Benjamin was between Judah and Ephraim, 
touching on the Jordan for a few miles above 
the head of the Dead Sea, with the tribe of 
Dan on the west. It was one of the smallest, 
but one of the best and most noted of all the 
allotments of Israel. Its history is marked in 
the Bible with many notable events. It con- 
tained the chief part of the city of Jerusalem, 
which, though so long held by the Jebusites, 
was after its capture always the capital of the 
whole land. This small territory had a quar- 
ter of a hundred cities in it. Within its bor- 
ders was Jericho, the first city of the conquest. 
Another was Gilgal, for seven years the mili- 
tary camp of the tribes during the subjugation 
of the land. Gibeon was the highest geograph- 
ical point in central Palestine. Then it con- 
tained Ramah, the home of Samuel, and Gibea, 
where Saul resided, and many cities where fa- 
mous battles were fought. 

The tribe of Dan was situated between Benja- 
min and the Mediterranean Sea. It was about 
the same size as Benjamin, but seeming larger 
because much of its coast was held by the na- 



tives. Its sea-coast line extended from above 
Joppa to the valley of Elath, its northern 
boundary being the river-bed above Joppa. 
The Danites were hardly equal to their sur- 
rounding foes, and kept a military center near 
Eshtaol, called "the camp of Dan." Part of the 
tribe emigrated northward, and seized a terri- 
tory bordering on the north-east of Naphtali, 
between Mount Hermon and the Jordan, and, 
subduing Laish, they named it Dan, and this 
city became the northern point for measuring 
the length of the land, "from Dan to Beershe- 
ba," On the map this territory, at the head 
of Jordan, is marked as a portion of the tribe 
of Dan. 

The powerful tribe of Ephraim occupied the 
central part of the land lying north of Ben- 
jamin and Dan, and their territory extended 
from Jordan to the Mediterranean. The tribe 
once complained to Joshua and asked for more 
territory, and he told them the country was be- 
fore them, and they had only to drive out the 
enemy and take all the possessions they might 
desire. This tract was often called " Mount 
Ephraim," and it had many noted places. In 
it were Mts. Ebal and Gerizim, with the city 
of refuge, Shechem, between them, where after- 
ward were Sychar and Jacob's well, and where 
Samaria was built, which became the capital 
and center of worship for the kingdom of the- 
ten tribes after the division. Here was Shiloh, 
the sanctuary of the land where the sacred ark 
rested until the temple was built. It also con- 
tained Beth-horon, where the decisive battle of 
the conquest was fought, and Timnath, where 
the great conqueror, Joshua, was buried. 

The half tribe of Manasseh, west, had a ter- 
ritory which had a long coast line on both the 
Jordan and the Mediterranean, but narrow in 
the center. It lay north of Ephraim, and its 
northern border was largely the river Kishon, 
except that Mount Carmel fell into the tribe 
of Asher. Most of the low lands in this and 
in nearly all the tribes were held by the Ca- 
naanites, while the Israelites occupied the high 
lands and mountains. 

To Issachar, north of Manasseh, was granted 
the rich plain of Esdraelon, the battle-field of 
Palestine, as their possession, but they never 
drove out the enemy from it nor from their 



158 



THE EXODE, OR EXODUS. 



portion in the Jordan valley, but occupied the 
hills about the beautiful Mount Tabor and Lit- 
tle Hermon. In this tribe's possession was af- 
terward Nazareth, the early home of Jesus, and 
Nain, where He raised the young man to life 
from his bier, and Cana, where Christ's first mir- 
acle was performed of turning water into wine 
at the wedding feast. 

The tribe of Asher had its possessions along 
the Mediterranean, from Mount Carmel to the 
northern limit of Israel's possessions, near Zi- 
don, excepting the narrow strip of Phenicia be- 
tween them and the sea, to a point somewhat 
southward from Tyre. This tribe entered into 
such intimate relations with the Pheniciails that 
they lost in some degree their power, but still 
retained their friendly relations with the rest of 
Israel. 

The territory of the tribe of Zebulon is de- 
scribed as a triangle marked by Mount Carmel, 
the Sea of Galilee, and the town of Ajalon, 
having as its base the mountain border north 
of the Plain of Esdraelon, and its western line 
the mountain chain following the Mediterrane- 
an. As this territory was a mountain region 
it was held chiefly by the Israelites, as in the 
other tribes. In it was Gath-hepher, the home 
of the prophet Jonah, and the northern Beth- 
lehem, and here were afterward located most of 
the cities of Galilee visited by our Lord during 
his ministry on the earth. 

Naphtali extended north to the limits of the 
Holy Land. It was located between Asher and 
the Jordan, extending down the Jordan to the 
Sea of Galilee. Above the little lake Merom it 
extended eastward, taking in Mount Hermon. 
In this extension eastward of the sources of the 
Jordan is where the tribe of Dan took a pos- 
session. An important city of this tribe was 
Kedesh, the third city of refuge on the west 
side. Farther to the north was Beth-rehob, the 
extreme point of Canaan visited by the twelve 
spies sent out from Kadesh-Barnea. 

The tribe of Levi received no allotment of 
land, as it was the priestly tribe, and they were 
supported by the tithings of the people. But, 
forty-eight cities were assigned them, thirteen 
for the priests proper (and all in tribes of Ju- 
dah, Simeon and Benjamin, although the altar 
and the tabernacle were in the tribe of Ephra- 



im), and thirty-five cities for the Levites, a lower 
order of the priesthood, and these were located 
in the different tribes. " These cities were giv- 
en up to the Levites either wholly or in part, 
though it is evident they were not the only 
places occupied by the priests, and that others 
beside the Levites dwelt in them." Each tribe 
had four Levitical cities, excepting Judah, which 
had more, and Simeon and Naphtali, at the ex- 
tremes of the land, which had less. The cities 
of refuge were so arranged that they were ac- 
cessible from all parts of the land. They are 
here stated together. On the east side: Bezer, 
in the tribe of Reuben ; Ramoth-gilead, in Gad ; 
Golan, in Manasseh, east. On the west side: 
Hebron, in Judah ; Shechem, in Ephraim ; Ke- 
desh, in Naphtali. 

Since the tribe of Levi had no lot, or land 
inheritance, the two sons of Joseph, Ephraim 
and Manasseh, who were adopted by Jacob as 
heads of tribes, made up the twelve tribes in 
the division of the country and the polity of 
the Jews. 

The relative strength of the tribes, on taking 
possession of Canaan, both as to numbers and 
size of territory, is of much interest, and is easily 
observed in the following table, — estimated: 



Tribes. 



Manasseh / East 

I West 

Judah 

Gad , 

Simeon 

Naphtali 

Reuben 

Ephraim 

Dan 

Issachar 

Zebulon 

Asher 

Benjamin 

Levi 



Territory. 



(Square Miles.) 

2,590 

800 
1,400 
1,300 
1,000 

800 

700 

600 

500 

400 

300 

300 

300 



Population. 



210,800 
(Both) 
306,000 
162,000 

88,800 
181,600 
174,920 
130,000 
257,600 
257,200 
242,000 
213,600 
182,400 

46,000 



Having thus followed the marvelous history 
of this most interesting people of the human 
race, from the beginning of their bondage to 
the fulfillment of the promise of their deliver- 
ance and their settlement in their own land, we 
leave them to enter upon their work and future 
history, and leave to other hands to trace their 
subsequent career through their prosperity and 



160 THE EXODE, OR EXODUS. 



dispersion, a people scattered and peeled, marked 
with the wrath of Heaven, and yet preserved in- 
tact, a monument for all ages, a warning to all 
peoples, an enigma of history to be made clear 
only when the dark things of this world shall 
be brought out in the light of an eternal day. 
Though this people were so long in obtaining 
their land, such a rich heritage, and though it 
was promised to them as a possession forever on 
the condition of their continued faithfulness, yet 
after eight and a half centuries they were carried 
captive by their foes into a far-distant land, and 
never afterward gained national strength or in- 
dependence for any considerable time. All their 
sorrow and loss was caused by their hardness of 
heart and unbelief. We can well agree with Dr. 
dimming in his strong and vivid words, that 
the land of Palestine itself, to this day, seems 
almost overspread by the curse. Its cities are 
cities of the dead ; its every acre is covered with 
the tombs of departed ages; it has a soil fit to 
grow corn that would positively crowd and over- 
flow all the granaries of the world, but it can 
not afford corn enough to feed its miserable, its 
starved and wretched peasantry. At this day 
there is no Mount Nebo, or Mount Pisgah, from 
which a successor of Moses can see a goodly land 
overflowing with milk and honey. In rapid suc- 
cession the Roman, the Persian, the Arab, the 
Turk, the robber, have taken possession of Pal- 
estine ; and the poor Jew, the fig-tree blasted, 
has a home anywhere and everywhere, but least 
a home in his own land ; has possessions every- 
where, but none in that land where title-deeds 
are more lasting than those of the aristocracy 
of England. His title-deeds are in Genesis and 
Deuteronomy, in Ezekiel and Jeremiah, in Isa- 
iah and the Psalms, and must last and live 
for ever and ever. You have then in the Jew, 
wherever you find him, a blasted fig-tree, a mir- 
acle-stricken nation ; a people scathed by a curse 
which cleaves to them and consumes them ; the 
people of the restless and weary foot; the exiles 
of the earth ; in the earth, but not of it, as if 
their very existence was a symbol of what God's 



people should be, — in the world and not of the 
world. " The Jews, although scattered over the 
face of the earth, yet maintain a secret and in- 
dissoluble bond of union and common interest. 
In every country they are, as it were, the serv- 
ants ; but the time may come when they will 
virtually be the masters in their turn. Even at 
the present time are they not, to a great extent, 
the arbiters of the fate of Europe? This they 
do by maintaining, on the one hand, the bond 
between the different states, by the mysterious 
power of wealth which they possess ; and, on the 
other, loosening the ties of social life, and intro- 
ducing or fostering ideas of change or revolution 
among the various peoples. In the Jewish na- 
tion stirs the Nemesis of the destiny of Europe." 

If we were to spiritualize the whole history of 
the exodus, we might agree with some and dis- 
agree with others that Egypt is our state of sin- 
bondage, Satan is our Pharoah, Christ our Moses, 
the passage of the Red Sea our conviction lead- 
ing toward a converted state, the Holy Spirit our 
guiding and separating and protecting pillar of 
fire, the law our Bible, the wandering our period 
of doubt and wavering, the Jordan our conver- 
sion, and the conquest of Canaan the great con- 
flict by which the world and all enemies are to 
be overcome. Heaven, the final state of rewards 
and happiness, is yet awaiting the faithful, both 
Jew and Gentile, when all the influences of this 
life shall have ceased. 

We can but join in the thought and prayer of 
another, that all of every land who are dispersed 
in all the earth, may behold and follow the light 
of the Cross as our fathers followed the Pillar of 
Fire, and enter at last the real Canaan under the 
true Joshua, Jesus, who was a son of Abraham 
and also the Son of God. — Rev. T. N. Barkdull. 

[Note. — The author of this article has laid under con- 
tribution all authorities and works of reference on these 
subjects that were accessible. Among these may be men- 
tioned Dr. Kitto, Smith's Dictionary, Biblical and Theo- 
logical Cyclopedia, standard commentaries, and works of 
travel and investigation given down to the latest dates. 
The maps accompanying the article will be found sub- 
stantially correct, and if kept before the reader will give 
a realism and interest to the history not otherwise to be 
enjoyed. — T. N. B.] 



THE TEMPLES AT JERUSALEM. 



When, as the Lord spoke unto Moses, the chil- 
dren of Israel constructed a tabernacle wherein 
was deposited the ark of the covenant, it was 
deposited " within curtains," or in a tent. This 
movable sanctuary remained in use as long as 
the nomadic life of the Israelites continued, 
and for some four centuries after the conquest 
of Canaan. When David reigned over Israel, he 
said to the prophet Nathan : " See now I dwell 
in an house of cedar, but the ark of God dwelleth 
in curtains," and it entered his heart to build a 
temple of stone. He was not permitted to do 
the work, being warned by the prophet Nathan 
that it was the will of God he should leave it to 
his son and successor, Solomon. Nevertheless, 
David planned the building, collected treasure to 
be expended for its erection, and brought together 
much material that was afterward used in its con- 
struction. 

Solomon's temple. 

Four years after David's death, in the second 
month, corresponding to May, B. C. 1010, Solo- 
mon began the work. The Scripture record is, 
I. Kings 6 : 37-8 : " In the fourth year was the 
foundation of the house of the Lord laid, in the 
month Zif ; and in the eleventh year, in the 
month Bui, which is the eighth month, was the 
house finished throughout all the parts thereof, 
and according to all the fashion of it ; so was he 
seven years building it." 

The material and the workmen employed were 
chiefly procured by Solomon from Hiram, king 
of Tyre, who was rewarded by a liberal importa- 
tion of wheat. The workmen were ordered to 
seek out the largest stones, to prepare them for 
use on the mountains where they were found, 
and then to convey them to Jerusalem. 

The site of the temple is clearly stated in II. 
Chron. 3:1: " Then Solomon began to build the 
house of the Lord in Jerusalem, at Mount Moriah, 
where the Lord appeared unto David his father, 
in the place that David had prepared, in the 



threshingfloor of Oman, the Jebusite." In south- 
eastern countries the site of the threshingfloor is 
selected by the same principles that might guide 
us in the selection of sites for windmills. We 
find them usually on the tops of high hills that 
are on all sides exposed to the winds, the current 
of which is required to separate the chaff from 
the grain. The summit of Moriah had not suf- 
ficient level for the plans of the temple, and, as 
the steep eminence was surrounded by precipices, 
it became necessary to build up walls and but- 
tresses, and fill the intervening space with earth. 
The foundation, its stones of immense size, was 
sunk to a great depth, and the stones were then 
mortised to the native rock itself, thus giving a 
durable and adequate base to support the struct- 
ure. The hill was fortified with a threefold wall, 
the lower tier of which was in some places more 
than three hundred cubits Avide. (A cubit is 
1.824 of an English foot.) 

Josephus, the great historian of the Jews, gives 
to Solomon's temple the same length and breadth 
that are given in the Scripture record (I. Kings 
6 : 2), threescore cubits length, twenty cubits 
breadth, but mentions the height as being sixty 
cubits, the Scripture record being thirty cubits. 
He gives the length of one stone used in the wall 
as forty cubits. He says that the walls were 
composed entirely of white stone ; that walls and 
ceiling were wainscoted with cedar, which was 
covered with the purest gold ; that the stones 
were put together so ingeniously the smallest 
interstices were not perceptible, and the timbers 
were joined with iron cramps. In I. Kings 6 : 7 
it is recorded : " And the house, when it was in 
building, was built of stone made ready before it 
was brought thither ; so that there was neither 
hammer nor ax nor any tool of iron heard in the 
house while it was building." 

When the temple was finished it was conse- 
crated by the king himself and not by the priests. 
It remained the centre of public worship for all 
the Israelites only until Solomon's death, after 



162 THE TEMPLES 

which some of the tribes ceased to worship there. 
Later the tribe of Judah desecrated it with altars 
erected to idols, and neglected it to follow the 
worship of Baal. 

The original cost of the temple seems to have 
been defrayed by royal bounty, and subsequent 
repairs by voluntary contributions, by offerings 
and by redemption money. Its revenues were 
frequently applied to political purposes, and its 
treasury was repeatedly plundered by foreign in- 
vaders. The last of these was Nebuchadnezzar, 
who, having removed the most valuable contents, 
caused the temple to be burned down, at the time 
the Jews were carried into captivity in Babylon, 
B. C. 588. According to Josephus it had then 
stood 470 years ; Rufinus makes it 370 years ; the 
authorities on which McClintock relies consider 
its age was 415 years. 

THE TEMPLE OF ZERUBBABEL. 

In the year B. C. 536, Cyrus, the Persian king 
and the conqueror of Babylon, permitted the Jews 
to return as colonists to their native land. By 
his order they received back the sacred utensils 
pillaged from the temple, and were granted as- 
sistance in the work of restoring the temple. Ze- 
rubbabel, a prince of the house of David, and 
Jesb.ua, a high priest, collected the funds nec- 
essary for the rebuilding. Phenician workmen 
were employed, and the work was begun in the 
second year after the return from captivity. Ce- 
dars of Lebanon were brought to Jerusalem by 
Sidonians to be used in the construction. The 
co-operation of Samaritans in the work was re- 
fused, and they were able to obtain an edict stop- 
ping it for a time. It was resumed about four- 
teen years after, and was completed probably in 
the year B. C. 515 ; according to Josephus, in the 
ninth year of the reign of Darius. 

The second temple was much inferior to the 
first, not so much in dimensions as in splendor, 
and, greatest difference of all to the devout Jew, 
it held not the sacred ark of the covenant. That 
had been burned with Solomon's temple. This 
second temple was polluted and pillaged B. C. 
167 by Antiochus Epiphanes, who subdued and 
plundered Jerusalem at the same time. By his 
orders the daily sacrifice was discontinued, and 
later he had an altar to Jupiter set up on the 
place of the altar of Jehovah. 



AT JERUSALEM. 

Three years later Judas Maccabaeus, having de- 
feated the Syrian arms in Palestine, caused the 
temple to be cleansed, repaired the building, fur- 
nished new utensils, and erected fortifications for 
future defence. Once more sacrifices to the God 
of Israel were offered on its altars, and the Feast 
of the Dedication was established to commemo- 
rate the event. 

In the year B. C. 63, Pompey attacked the tem- 
ple from the north side, and caused a great mas- 
sacre in its courts, but abstained from plunder. 
B. C. 37, Herod's Romans stormed and destroyed 
some of its outer halls. Its restoration was be- 
gun by Herod B. C. 17, was continued by his 
successors, and was in progress during our Sav- 
iour's earthly life. 

THE THIRD, OR HEROD'S, TEMPLE. 

There is a question whether the restored tem- 
ple should bear the name of Herod, or be consid- 
ered as a third temple, since the second was not 
absolutely destroyed^ as Solomon's had been, but 
it is usually so spoken of. There is a tradition, 
indeed, that the first temple was not totally de- 
stroyed, claiming that the eastern porch in the 
third temple, known as Solomon's porch, where 
our Saviour walked on a memorable day, was so 
known because it was the actual porch of the 
ancient temple, undestroyed by the fire that had 
cons\imed the rest of that building. It is more 
probable, however, that it derived its name from 
having been built of material gathered from the 
debris of the first temple. 

Herod the Great, to gratify his taste for archi- 
tectural display, and to ingratiate himself with 
the Jews, proposed pulling down the battered 
second temple, and erecting an entirely new and 
very magnificent one. Fearing that if they al- 
lowed their edifice to be destroyed entirely, Her- 
od would then fail to carry out his promises, the 
leading Jewish ecclesiastics induced him to re- 
move and to build by degrees. The crafty Her- 
od was careful never to interfere with the temple 
worship, and the religious prejudices of the Jews 
remained practically undisturbed during his reign. 
The despotism of their conquerors, their loss of 
civil independence, were almost forgotten in their 
pride in the growing splendors of the temple on 
which Herod lavished his wealth with unsparing 
hand. His successors were not always so wise, 



164 THE TEMPLES AT JERUSALEM. 



and during the building of the third temple its 
precincts were often the scene of deadly conflict 
between Jews and Roman soldiers. 

One thousand wagons and ten thousand work- 
men were employed, and the last temple was 
a marvel of architectural beauty. A thousand 
priests, in their robes of office, laid the marble 
blocks the workmen had hewn. Mosaics, fra- 
grant woods, alternating blocks of white and red 
marble, and a profusion of golden ornamenta- 
tion, had been combined in this most magnifi- 
cent building. There were nine gates overlaid 
with gold and silver, and one still more costly, of 
solid Corinthian brass. There were roofs of gold, 
golden doors, and an ornamentation of golden 
vine bearing clusters of golden grapes. 

The three temples were alike in their order of 
arrangement, the name temple applying to the 
entire sacred precincts of the mount. Highest of 
all, the apex of Mount Moriah projecting through 
its floor, was the " fane," the sanctuary of the 
Holy of Holies. It was modeled after the tab- 
ernacle which had accompanied the children of 
Israel in their wanderings in the desert. It oc- 
cupied one third of the upper part of the temple, 
and held ten tables of shew-bread, and ten gold- 
en candlesticks, five on each side; and the great 
brazen laver, resting on twelve brazen oxen stand- 
ing with their faces outward. The remainder of 
that level' of the temple was the Court of Burnt 
Offerings, in which was the great altar. Twelve 
steps led down on three sides to the next level, 
the Court of the Priests, also called the Court of 
Israel. The next level, reached by fifteen steps, 
was the Court of Women ; thence fourteen steps 
led down to a trellised fence enclosing all the 
temple thus set apart. On this fence the warn- 
ing was conveyed in many languages that none 
but the Jew could pass within. Beyond it was 
the Court of the Gentiles, its area in the two first 
temples 600 feet each way, and double that in 
Herod's temple. It was reached by a succession 
of terraces or steps cut in the face of the mount- 
ain on the northern and eastern sides, and was 
adorned with mosaics and monolithic columns. 

This was the temple on which the disciple 
looked when he said to our Saviour, "Master, 
behold ! what manner of stones ! and what man- 



ner of buildings ! " and He who was " the stone 
which the builders rejected," answered foretell- 
ing its destruction. These words are more fully 
recorded in our " Life and Labors of the Sav- 
iour," where, also, is the picture of the last scene 
in its destruction. This was consummated in 
the year A. D. 70, during Titus' siege of Jerusa- 
lem, against his will and despite his most ear- 
nest efforts to protect it. When the Roman sol- 
diers rushed from the hall of Antonia into the 
sacred precincts of the mount, it was the desper- 
ate Jews themselves who fired the inner halls of 
the temple. An outbuilding on the north was 
fired by one of the invading troop, and Titus 
himself endeavored in vain to extinguish the 
flames. The magnificent structure was foredoom- 
ed, not one stone to be left upon another, for 
" the word of the Lord endures forever." 

Many of the sacred utensils, the golden tables 
of the shew-bread, the golden candlesticks, the 
book of the law, were carried as trophies of vic- 
tory to Rome. Representations of them were 
carved in the triumphal arch erected to Titus, 
and have been thus preserved to the present gen- 
eration. An unsuccessful attempt was made to 
rebuild the temple by the Emperor Julian in 
A. D. 363. A mosque erected by the Caliph 
Omar after the conquest of Jerusalem by the 
Saracens, A. D. 636, now occupies the site. 

Students of the Bible and of the ancient lit- 
erature of the Jews, antiquarians and learned 
men, have made many ingenious attempts to 
draw plans, according to the facts gleaned in 
their researches, which should reproduce for us 
a faithful representation of this building, which 
is of interest to us not only on account of its 
architectural beauty, its magnificent and unique 
proportions, but still more because it was long 
the chosen habitation of the God whom we also 
worship, though now the hour is come when 
neither on Mount Moriah nor on Mount Geri- 
zim is set apart the place for worship; when 
they who worship " in spirit and in truth," may 
raise their prayers in any place, the temple of 
God within them. The view of the temple of 
Herod given in this volume is after the plan 
of reconstruction prepared by Fergusson ("The 
Temples of the Jews," London, 1878). 



Job -His Temptation and Vindication. 



Job is one of the most princely characters of 
Scripture storj'. He ranks with Abraham, with 
Moses and David. He has more dignity than 
Jacob. His life is almost as full of contrast and 
pathos as that of Joseph. If he wrote the book 
that bears his name, he was a poet not inferior 
to Isaiah. The book is strictly, strangely an- 
onymous. The author has completely suppressed 
what scientists would call his " personal equa- 
tion." Moses may have written Job — no one 
can say he did not so employ the forty years 
that elapsed between his flight from Egypt and 
his return to deliver Israel. Melchizedek, say 
some, was the author. And surely this mysteri- 
ous book may well have been the work of one 
who is represented in Scripture as without father, 
without mother, without descent. If Job were 
taken out of its present position in the Bible, 
and inserted between Genesis and Exodus, no 
one would think it out of place. Yet so great 
is the diversity of opinion among scholars as to 
the date and authorship, that some assign Job 
to Solomon. One thing, however, is clear, the 
religion of Job, and of his friends also, is thor- 
oughly patriarchal. Neither he, nor they, know 
any thing of, or at least make any allusion to, 
the Mosaic economy, to its ritual, its sacrifices, 
its laws, or history. This must be considered 
in deciding when or by whom the book was 
written. Into the labyrinth of this discussion 
we decline to enter. We content ourselves with 
endorsing the judgment of a competent scholar, 
that, '• as the scene of the book is laid most nat- 
urally either in the age of the patriarch Abra- 
ham, or in an age a little later, so the author," 
probably " lived not far from that time." Only ! 
one other supposition is rational or admissible. I 
The writer, who may have lived as late as Solo- 
mon, or later, went back to old legendary days 
for his hero, and having "heard of the patience j 
of Job," told his story, as Shakespere told that of 
Hamlet, or Lear. The objection to this is that 
the poem, as a work of art, belongs evidently to 



an earlier, fresher period of national life than 
that of Solomon. We fall back, therefore, to the 
conclusion already indicated as to the date of this 
wonderful creation of genius. 

Let no one think this expression irreverent. 
Inspired the author must have been to give us 
such a perfect picture of human life in its an- 
cient simplicity and heroic grandeur. Much less 
without this quickening could he have so "justi- 
fied the ways of God to man." We must not, 
however, fall into the mistake of supposing that 
all the "hard speeches" of Job's friends were in- 
spired of God, and are to be received as infalli- 
bly true. One main design of the work is to 
show how mistaken these men were. In this, as 
in the whole book, the writer was under the in- 
fluence of that "breath of the Almighty," which, 
by the mouth of Elihu, he acknowledges as giv- 
ing understanding to men. (It may be well to 
note in our Bible Studies, that in our English 
version the word inspiration occurs nowhere else 
in the Old Testament, except in this single pas- 
sage in Job 32:8.) But because of this depen- 
dence upon Divine inspiration, which the writer 
acknowledges and we recognize, we must not be 
blind to the fact that this book is the work of a 
master mind. Elsewhere in our Bible Studies 
we give some estimate of the poem, considered 
simply as a part of the world's literature. We 
recur here to its character as a poem, a work of 
art, because this must be borne in mind if we 
w T ould read the book with profit, or, indeed, with 
any adequate apprehension of its meaning. It 
is a sublime poem. The little prose it contains 
has about it a poetic, archaic simplicity, which 
serves to lift the poetic, dramatic portions into 
bolder relief. There has been much discussion 
as to whether it should be regarded as a drama 
or an epic. Some critics have made elaborate 
divisions of the work into scenes and even acts, 
comparing it to the tragedies of Shakespere. It 
more resembles Eschylus and Sophocles, and it 
is not inferior to any of them in grandeur and 



166 



JOB — HIS TEMPTATION AND VINDICATION. 



pathos. There is no reason, as has been well 
argued by reverent scholars, why God should 
not employ the dramatic form of literature equally 
with the historic or the epistolary as the medium 
of spiritual truth. It is narrative, some say, 
and therefore epic. We will not enter further 
into the dispute. Let it be epic or tragic, it is 
poetry of the highest type ; " a book," as Froude 
says, " of which it is to say little to call it un- 
equaled of its kind, and which will one day, 
perhaps, when it is allowed to stand on its own 
merits, be seen towering up alone, far above all 
the poetry of the world." If it is to "stand on 
its own merits," it must be read and explained 
as a poetic expression of the highest spiritual 
truths. It is historical. It tells the story of the 
good old patriarch's trials and sorrows, and how 
"the Lord blessed the latter end of Job more 
than his beginning." But in the mode of tell- 
ing this, and especially " in its reasonings and 
representations of character," the book is a work 
of creative genius. 

Let us take the book as we find it in the dear 
old family Bible of our childhood. The story is 
familiar, for it is an oft-told tale. Familiarity 
we trust has not produced that contempt which 
is proverbially said to be its accustomed result. 
But if this portion of Scripture has not been 
carefully analyzed by, or for us, we may be sure 
its artistic symmetry, its completeness of finish, 
has hitherto escaped us. It opens with a sim- 
ple exquisite picture of Job, his character and 
prosperity. He was pure and just, one who 
feared God and shunned evil. His wealth was 
enormous, so that he was the greatest of all the 
men of the east. It is a thoroughly Oriental 
picture. Sheep, camels and oxen take the place 
of our bonds and stocks and mortgages. He 
himself describes his condition in the course of 
one of his bitter lamentations as follows : 

When shone his lamp above my head, 

And when through darkness by his light I walked ; 

As in my autumn days ; 

When God's near presence in my tent abode ; 
Whilst still the Almighty was my stay, 
Around me still my children in their youth, 
When with the flowing milk I bathed; 
And stream of oil the rock poured forth for me. 

[In this paper generally we quote from the 
Rythmical Version of Job by Prof. Tayler Lew- 



is. It might be well for the reader to compare 
it with the common English version.] Job was 
also highly respected, though this is not men- 
tioned in the introduction. He tells us, when it 
was all over, that formerly 

When up the city's way, forth from my gate, I went 
And in the place of concourse fixed my seat ; 
The young men saw me, and retired ; 

The elders rose — stood up. 
The leaders checked their words ; 
And laid their hands upon their mouths. 
The men of note, their voice was hushed ; 
Their tongue suspended to the palate clave. 

To me men listened — waited eagerly; 

Were silent at my counseling, 

After my word, they answered not again ; 

For on them would my speech be dropping still. 

Yea, they would wait as men do wait for rain, 

And open wide their mouths, as for the latter rain. 

But this was not to last, and we know why. 
Or at least we are told how the change was 
brought about, and much is disclosed to us of 
which Job was kept in profound ignorance. 
This adds greatly to the interest of the story, 
and shows the artistic skill of the writer, if 
nothing more. Job maintains his integrity, he 
did not charge Gocl foolishly, or attribute folly 
to the Lord. Satan was foiled. But he makes 
a fiercer onset upon the patriarch. Stript as he 
has been by a swift succession of calamities of 
all his wealth, the sufferer is now attacked by a 
loathsome and all but incurable disease. He is 
deserted apparently by his formerly obsequious 
acquaintances. He is reproached and upbraided 
by his wife. Some would persuade us that sb e 
was rather consoling, or at least sympathizing 
with, her husband. But her language is too 
abrupt and his reply is too severe, to make such 
an interpretation admissible. Her story, how- 
ever, is not told, as Professor Davidson says, for 
her own sake, " but to show how those around 
Job fell away, and to set in a strong light the 
strain to which his faith was put by such an 
example and the solicitations that accompanied 
it." And in this connection we must not fail 
to notice the sublime resignation of Job's answer 
to his wife : " Shall we receive good at the hand 
of God, and shall we not also receive [i. e., accept] 
evil ? " He had already at the close of the first 
series of his calamities uttered those words still 



JOB — HIS TEMPTATION AND VINDICATION. 



167 



better known, which by their adoption into the 
liturgy of the English church have become 
"household words" for all English speaking 
people. " The Lord gave, and the Lord hath 
taken away, blessed be the name of the Lord." 
The two expressions manifest the same spirit, 
and though the one in reply to his wife is not 
so often quoted, it justifies the renewed and 
therefore emphatic statement that Job did not 
sin with his lips. 

We will be expected probably to say some- 
thing of the part played by Satan in the calam- 
ities that came upon Job. This portion of the 
book has perplexed many devout minds. They 
wish to believe all that God has actually revealed 
to us of his dealings with men. But it seems to 
them quite incongruous, absurd, unbecoming, if 
not absolutely degrading to the Holy One of Is- 
rael to represent Him as thus parleying with the 
Evil one, if such an one there really be, to inter- 
fere in man's affairs. 

To those who believe in the existence of a su- 
perhuman tempter, the great " Adversary," (as 
the margin of our English Bible correctly ren- 
ders Satan,) the enemy of God and man, this 
part of the book need give but little trouble. 
It is only necessary to remember that we have 
here "a fact respecting the invisible world, ex- 
pressed in the language and imagery of this 
world." It must be so expressed if it is to be 
intelligible to the mind of man. We are depend- 
ent upon these " matter-moulded forms of speech." 
But it is not necessary to interpret the language 
after such a strictly literal fashion as would re- 
quire us to believe there was an actual dialogue 
between God and Satan, overheard by the writ- 
er of the book of Job, or by some one who re- 
ported it to him. We have here a vivid dra- 
matic representation of the power and malignity 
of " the accuser of our brethren" and ourselves. 
We see how his craft and hate are restrained, 
directed, overruled by Him that sitteth in the 
heavens. Looked at in this light there is much 
to encourage and sustain us in the view given 
in Job of the relation of Satan to God and his 
people. The author gave a poetic form to this 
essential truth. A modern writer might clothe 
it in a different garb, but we are concerned only 
to discern and preserve the truth itself. One 
who does not believe in the existence of a su- 



perhuman tempter must deal with this portion 
of the book on some other principle. We can- 
didly confess we can give him little assistance. 
We would remind him in passing that nothing 
is gained by excluding the supernatural from 
this portion of Scripture. In fact it is found 
everywhere interwoven with the warp and woof 
of the Bible. And in the case of Job it must be 
borne in mind that we have to deal not only 
with the introduction of Satan at the beginning 
but with the sublime appearance and address of 
Jehovah at the close. To turn this latter into a 
mere piece of poetic imagery is to rob the book 
of its chief excellence as a revelation of the power 
and love of God. If the miraculous elements 
were entirely wanting, or if it be treated in any 
other way than frankly as the miraculous, the 
book would be degraded from its proper place in 
Bible Scenes and Studies. " There is a har- 
mony in it which not only favors but demands 
assent." Granting the human elements of the 
story just as they are narrated in all their hu- 
man and natural grandeur, the supernatural, 
whether voice or appearance, seems but its fitting 
complement. It is true that to those who are 
eye-witnesses of the event, the miracle is the at- 
testation of the doctrine, but for minds that read 
or contemplate it, the converse also holds. "It 
is the glory of the truth that makes the miracle 
easy of belief." 

Here for a moment let us consider the struct- 
ure or plan of the poem. The first two chapters, 
with which we have so far been occupied, con- 
stitute what is called the prologue or introduc- 
tion. This is clear, simple, exquisite prose, 
with the solitary striking exception of the out- 
burst of feeling, a part of which has already been 
quoted : 

All naked from my mother's womb I came, 
And naked there shall I again return. 
Jehovah gave, Jehovah takes away, 
Jehovah's name be blessed. 

This first section ends with the appearance 
upon the scene of Job's three friends. With ex- 
quisite art the poet throws in here a long period 
of silence, lasting for a whole week. This gives 
a vivid impression of the greatness of Job's grief 
and the amazement of his friends. It is im- 
portant to keep in mind that the poetic or rhyth- 



168 



JOB — HIS TEMPTATION AND VINDICATION. 



mic form of composition begins, just at the close 
of this long silence. From the commencement 
of the third chapter it continues with only oc- 
casional interruptions into and almost to the 
close of the last chapter. The interruptions 
are strictly occasional, being occasioned by the 
changes from one speaker to another, or the in- 
troduction of additional interlocutors. The ar- 
tistic temper of the author, even in minute de- 
tails, is evident in his symmetrical arrangement 
of the different parts of this dialogue between 
Job and his friends. Job opens the debate with 
a bitter complaint, which occupies the whole of 
the third chapter. In this he wishes that he 
had never been born, had rather been " a still- 
born babe that never saw the light." It is here 
he speaks of the abode "where the wicked cease 
from troubling, and the weary are at rest," which 
we so often, and not inappropriately apply to 
the weary and care-worn. What follows in this 
immediate connection, though not so well known, 
is equally worthy of admiration. We give it 
here as found in our common English version, 
whose felicitous rendering at this point can 
scarcely be improved. 

There the prisoners rest together ; 
They hear not the voice of the oppressor. 
The small and great are there ; 
And the servant is free from his master. 

Here, perhaps as well as anywhere, we may 
call attention to the fact that the chief attraction 
of the book of Job to the ordinary reader, is 
probably found in just these short, sententious, 
inimitable expressions, quoted so frequently, 
and capable of such varied, unlimited applica- 
tion. Oftentimes it may be those who use these 
current phrases are not aware that they are from 
this ancient, sublime poem, which many think, 
not without good reason, the most ancient and 
most sublime of all poems. It would be a great 
gain to them if they knew something of this 
book, and where to find those passages, to whose 
inexhaustible strength and beauty they bear un- 
conscious witness. They, also, who know what 
treasures of pathos and wisdom, what felicitous 
expressions of grief, of patience, of trust and 
submission, are to be found in this book, and 
even where to find them, would have their sense 
of the beautiful and sublime, not dulled, but 



quickened and disciplined by careful attention 
to the poetic structure of the book of Job. Let 
us then return for a moment to the technical 
details of its composition. 

The real discussion begins with the 4th chap- 
ter. Job's sorrowful, bitter, almost scornful de- 
nunciation of the day of his birth, was the oc- 
casion, seems to have been intented by the au- 
thor as the provocation of a reply, a reproof from 
Eliphaz, who asks : " who can withhold himself 
from speaking?" From this point onward there 
is unlimited freedom of debate. There are three 
circles of speeches in this section of the book. 
(1.) chap. 4—14 ; (2.) chap. 15—21 ; and (3.) chap. 
22 — 31. 'In each of these three circles there are 
six speeches, one by each of Job's friends in suc- 
cession, with a reply from Job. His friends en- 
deavor to convince him that he must have com- 
mitted some great sin. This is the only pos- 
sible explanation, they think, of the grievous 
calamities that had befallen him. This was the 
generally accepted, the orthodox, view at that 
time, at least in that section of country. Job 
would appear to have been of that opinion hither- 
to, or not to have had any occasion to question 
its correctness. But now he insists that there 
must be some other reason why he suffers in 
such an exceptional way. The current theology, 
he does not deny, contains essential truth. God 
does punish the wicked, but it is not they alone 
who suffer. The old theory therefore must be 
subject to some modifications, if not limitations. 
Job is here the precursor of the modern poet, 
pre-eminently the poet of the age who says 

Our little systems have their day, 
They have their day and cease to be ; 
They are but broken lights of thee, 
And thou, oh Lord, art more than they. 

Job does not pretend to understand " the meth- 
od of the Divine government." Such knowledge 
is too high for him, he can not attain, to it. He 

says (23 : 8) 

Lo, to the East I go ; He is not there ; 
Toward the West, but I perceive him not. 
To his wondrous working on the North I look, 

but look in vain; 
In the void South he hides Himself, where 

naught can I behold." 



JOB — HIS TEMPTATION AND VINDICATION. 



169 



To his friends it was all perfectly clear. They 
were as certain, as Froude says, that they were 
right, as they were that God himself existed. 
They were astonished that he could not see, or 
would not acknowledge, the truth. At first they 
are quite gentle with him, as was due to one in 
his sad situation. But as he remains steadfast, 
they would say obstinate, in the assertion of the 
injustice of their insinuations, they bear down 
upon him more severely. The discussion fol- 
lows the usual course of such contentions, espe- 
cially in religious controversy, where, from the 
deep convictions of those engaged there is often 
developed a more intense antagonism. Job has 
always a Roland for their Oliver. He complains 
repeatedly of the heartlessness of their mode of 
dealing with him. In the 4th verse of chapter 
16 he says 

Thus could I, also, speak as well as you ; 
I£ only your soul were in my soul's stead, 
I too against you could array my words, 
Against you shake my head in scorn. 

And again (19 : 2, 3) he says 

How long grieve ye my soul, 

And crush me with your words ? 

Ten times it is that ye have stung me thus ; 

Devoid of shame, ye act as strangers to me. 

Up to the close of the discussion, till at last 
he has completely silenced them, Job maintains 
his innocence of the charges insinuated or as- 
serted against him. In the 27th chapter he says, 

So long as breath remains to me, 

And in my nostrils dwells Eloah's life,— 

These lips of mine shall never say the wrong, 

My tongue shall never murmur what is false. 

Away the thought ; I'll not confess to you ; 

Nor mine integrity, until my latest breath, renounce. 

It is but an act of simple justice to Job's 
friends to acknowledge that in his anguish he 
was not altogether just to them. They were 
not as heartless as he thought. They were con- 
tending for what they sincerely believed to be 
the truth once delivered to the saints. And 
true it was, and is (since to the truth belong 
"the eternal years of God "), but it was not all 
the truth. This they should have seen. And 
especially they should not have allowed their 
zeal for speculative truth, or perhaps, their de- 



sire to vanquish Job in argument, to destroy 
that tender sympathy with the sufferer which 
they manifested at the outset of the discussion. 
Poetic justice is, however, done to Job by leav- 
ing him in undisputed possession of the field. 
In giving an outline of this portion of the poem 
we stated that each of the three cantos con- 
tained a speech from each of Job's friends, and a 
reply to each in succession from the patriarch in 
defence of himself. But to this analysis, which 
is ideally correct, the last circle presents a signifi- 
cant exception. Eliphaz and Bildad renew the 
discussion in this third colloquy, and Job an- 
swers them, though they add nothing to what 
they had previously urged. It is well to note 
that the 25th chapter, containing the last speech 
of Bildad, is the shortest section in the entire 
book of Job, and is simply a vague repetition 
of what had already been asserted by himself 
and his two friends. But it is still more signifi- 
cant that Zophar does not venture to the discus- 
sion with even a single word in reply. This is 
the more remarkable because he is regarded by 
some expositors as the most severe and unfeel- 
ing of these friends, or " Job's comforters," as we 
sometimes call them. It is he, who is supposed 
in the expression (11 : 15) " then shalt thou lift 
up thy face without spot," to make an allusion 
to the loathsome disease with which the patri- 
arch was afflicted. He is the most impetuous, 
the most intolerant of the three, and his refusal 
to prolong the discussion, brings the conference 
to an abrupt conclusion. From the beginning 
of the 26th chapter on to the close of the 31st, 
Job speaks without any reply or interruption. 
He falls into a pathetic monody, it is called a 
parable in our Bible, in which he bewails his sad 
condition, and expresses his perplexity as to the 
meaning of God's dealings with him. There is, 
of course, less of impassioned utterance here than 
in the previous portion of this longest section of 
the poem. While his friends are pressing him, 
as he sits on his ash-heap, " the strong gusts 
of passion sweep to and fro across his heart, he 
pours himself out in wild, fitful music, so beau- 
tiful because so true, not answering them or their 
speeches, but now flinging them from him in 
scorn, now appealing to their mercy, or turning 
indignantly to God ; now praying for death ; now 
in perplexity doubting whether in some mystic 



170 



JOB — HIS TEMPTATION AND VINDICATION. 



way, which he can not understand, he may not, 
perhaps, after all, really have sinned, and pray- 
ing to be shown his fault, and then staggering 
further into the darkness, and breaking out into 
upbraidings of the power which had become so 
dreadful an enigma to him." 

But when he is left to himself he becomes 
more calm. His irritation subsides, and his tone 
is more moderate. He restates and corrects in 
the 27th chapter, some say, contradicts, his 
former view of the Divine government. The 
truth is, as Delitzsch says, that " the Job who has 
become calmer comes into contradiction with the 
impassioned Job." He describes in an impres- 
sive manner how God makes the hope of the 
hypocrite to perish. But he insists this is not 
to be his fate. In language to which the resur- 
rection of our Saviour has given a deeper mean- 
ing than it seems probable the patriarch could 
attach to such an expression, he had already de- 
clared, "I know that my Redeemer liveth, and 
that he shall stand at the latter day upon the 
earth." There has been much dispute as to 
what these words meant at the time they were 
written. Taken at their lowest value, they assert 
clearly Job's confidence that God would vindi- 
cate him, and though he should die, he would 
not be left in ignorance of God's righteous judg- 
ment in his case. There is no indication that 
he expected his life to be prolonged, much less 
that he looked for that return of prosperity with 
which the story of his life concludes. Still he 
is strong all through this section of the poem, 
even to its close, in the consciousness of his in- 
tegrity. 

If I have walked in ways of vanity, 

Or if my foot hath hasted to deceit, — 

So weigh me, God, in scales of righteousness 

And know, Eloah, mine integrity. 

W e have already given Job's description of his 
days of prosperity. Let us take a brief glance 
at his humiliation. 

And now they mock me ; younger men than I, 
Whose fathers I disdained, 

To set them with the dogs that watched my flock. 

And now their song have I become, 

Their ribald word of scorn. 

They view me with abhorrence — stand aloof — 

Yet from my face their spittle hold not back. 



We make room for a sentence here and there 
from the famous description of wisdom, in the 
28th chapter. 

Yes — truly — for the silver there's a vein, 

A place for gold which they refine. 

The iron from the dust is brought 

And copper from the molten ore 

Breaks from the settler's view the deep ravine ; 

And there forgotten of the foot-worn path, 

They let them down, — from men they roam afar. 

Earth's surface (they explore) whence comes forth bread, 

Its lowest depths where it seems turned to fire. 

This language has attracted the attention of 
antiquarians and scientists, because it shows very 
remarkable knowledge of mining and metals. 
But the poet turns to sing the praises of wis- 
dom. 

But Wisdom, — where shall it be found? 

And where the place of clear Intelligence? 

A mortal knoweth not its price ; 

Among the living is it never found. 

The Deep saith — "not in me," 

The Sea — "it dwelleth not with me," 

For it the treasured gold shall not be given, 

Nor massive silver for its price be weighed. 

With Ophir bars it never can be bought ; 

Nor with the onyx, nor the sapphire. 

The glass with gold adorned gives not its price, 

Nor in exchange the rarest jewelry. 

The second section of the poetical part of Job 
is taken up with the speeches of Elihu. He is 
introduced very abruptly, not having been men- 
tioned in the prologue, or formal introduction 
to the poem. He is dismissed in the same sum- 
mary way, when he is clone speaking, at the close 
of the 37th chapter. Job makes no reply to 
him. And in the judgment which the Lord is 
represented as giving between Job and his friends, 
no mention is made of Elihu. This circum- 
stance, together with some peculiarities in the 
discourse itself, has convinced quite a number 
of eminent critics that this part of the poem was 
added, or rather inserted by a second and later 
hand. This is not the opinion of a majority of 
the scholars who are best qualified to decide such 
a question. It is a fact, however, as the reader 
can easily ascertain for himself, that Elihu's 
speeches can be entirely omitted without destroy- 
ing the connection or even marring the sym- 
metry of the work. For this reason we pass it 
by without further remark. It is, however, well 



JOB — HIS TEMPTATION AND VINDICATION. 



171 



worthy of attentive study on the part of all our 
readers. 

The 33d chapter is especially commended by 
Tayler Lewis as " a mine of precious instruction, 
clear and practical, full of consolations to good 
men amid all the trials of life, and of strength 
for the performance of its duties." But we must 
hasten on to what is acknowledged to be the 
boldest, and is thought by many to be the most 
sublime part of the book — the speeches ascribed 
to the Almighty as his reply to Job's impassioned 
appeals. The patriarch cries out : 

Oh that I knew where I might find Him— knew 
How I might come even to his judgment seat. 

And God answers Job out of the whirlwind. 
But the answer was not what he expected, if 
indeed he looked for a reply. " Who is this," 
Jehovah says, " that darkeneth counsel by words 
without knowledge? Gird up thy loins like a 
man; for I will demand of thee, and answer thou 
me." Then the Divine interlocutor, appearing 
so unexpectedly, overwhelms Job with a series 
of questions, intended, it would seem, to convince 
him of the presumption of which he had been 
unwittingly guilty. 

Where wast thou when I established the earth? 

Say if thou art capable of judging! 

"Who hath determined its measure, if thou knowest it. 

Or who hath stretched the measuring line over it? 

Upon what are the bases of its pillars sunk in, 

Or who hath laid its corner-stone, 

When the morning stars sang together 

And all the sons of God shouted for joy. 

From the work of creation Jehovah proceeds 
to his power as manifested in the ordinary pro- 
cesses of nature. 

Where is the way where light dwelleth ? 
And as for darkness, where is the place thereof, 
That thou shouldest take it to the bound thereof, 
And that thou shouldest know the paths to the house 
thereof ? 

Knowest thou it because thou wast then born ? 
Or because the number of thy days is great ? 
The treasures of the snow hast thou approached? 
Or seen the store-house of the hail ? 
Which for the time of trouble I reserve, 
The day when hosts draw near in battle strife. 
The statutes of the heavens knowest thou? 
Their ruling in the earth canst thou dispose ? 
To the clouds canst thou lift up thy voice, 



That floods of rain may cover thee ? 

Lightnings canst thou send forth that they should go, 

And say, Behold us ! Here we are ! 

From among the descriptions of animated nat- 
ure, especially the animals then familiar to 
man, the goat, the zebra, the ostrich, we make 
room for the famous picture of the warrior's 
steed. 

To the war-horse gavest thou his strength ? 

Didst thou with thunder clothe his neck ? 

Or like the locust canst thou make him bound ! 

There is glory in his nostrils —terror there. 

He paws the plain, exulting in his might, 

And thus he goes to meet the armed host. 

He mocks at fear, at panics undismayed, 

He turns not back in presence of the sword 

Against him rings the quiver (of the foe), 

The glittering lance and spear. 

With rage and trembling swallows he the earth ; 

'Tis hard to hold him in when trumpets sound. 

At every blast he says— aha — aha, 

Afar off smelleth he the fight, 

The chieftains' thunder and the shout of war. 

The poem, i. e., the poetical part of the book, 
ends abruptly with Job's confession of his rash- 
ness, his mistake. 

'Tis I then who have spoken foolishly ; 

Wonders too great for me that I knew not. 

But hear, oh hear me now, and let me speak again. 

" 'Tis I who ask " (thou saidst it) " let me know." 

By the ears hearing have I heard of thee ; 

But now mine eyes behold, 

This, then, mine only word : I loathe me, I repent 
In dust and ashes. 

Then follows what is called the epilogue or 
conclusion in prose. The Lord gives judgment 
against Eliphaz and his two friends, who, by 
the way, are not, in this part of the book, called 
the friends of Job. The patriarch is enriched 
with twice his former wealth. He has the same 
number of children to replace those that were 
lost. The author of Proverbial Philosophy, in a 
book which I have not seen for many years, in- 
sisted, if I remember rightly, that Job's children 
mentioned in the beginning of the book are only 
said to have been lost. Job's heart was made 
desolate, as was that of Jacob, by a false report, 
but " the false phantom brought a real terror." 
In the end Job's children were restored, as Jo- 
seph was, and so the patriarch's happiness was 
made complete. Other children could never have 



172 



JOB — HIS TEMPTATION AND VINDICATION. 



filled the vacant place in the father's heart. But 
this interpretation of the language is forced 
and unnatural. Besides it is evidently an after 
thought. It puts too modern a tone of feeling 
into the book. Taking the poem as it stands in 
its antique Oriental simplicity, it has many les- 
sons for us upon whom these ends of the earth 
have come. The story, apart from the discus- 
sions, shows how 

Grief may bide an evening guest, 
But joy shaii come with early light. 

Almost every adult reader of our Bible Studies 
must have known now and then an instance of 
the mild and peaceful if not happy close of a 
life, which had been sad and weary, or even wild 
and stormy, in its earlier or more mature years. 
This does not happen only to the believer, yet 
since it comes sometimes to the distressed and 
sorrowful, the believer may pray and hope for it. 
This should comfort and sustain us when God's 
waves and billows go over us. Our prayers may 
not be answered here. Let not, however, 

the good man's trust depart, 

Though life its common gifts deny; 
Though, with a pierced and broken heart, 

And spurned of men he goes to die. 
For God hath marked each sorrowing day, 

And numbered every secret tear, 
And heaven's long age of bliss shall pay 

For all his children suffer here. 

There is some difference of opinion as to 
whether this hope of ultimate reward in heaven, 
so beautifully pt-esented in these lines of Bryant, 
is to be found in the book of Job. If it appears 
there at all, it is as the first faint flush of twi- 
light that foretells the coming day. There is, 
in fact, much uncertainty, certainly no small dis- 
pute, as to the scope of the teaching of this mys- 
terious book. Does it point to a life beyond the 
grave? Especially what is the aim of the dis- 
cussion between Job and his friends? What 
did the writer intend to teach ? What would 
the Holy Spirit, speaking through him, have us 
learn from this portion of Scripture ? The most 
thorough-going believer in inspiration, plenary 
or verbal, can not avoid asking this question. 
This inquiry is embarrassed by the fact that 
there is no clear decision by any authority, hu- 
man or divine, of the ethical question, or ques- 
tions, debated by Job and his friends. Reverent 
and erudite men have come to diverse conclu- 
sions as to the main current of thought in this 
book. Prof. Conant thinks its theme is "The 
mystery of God's providential government over 



man.'' This is also Carlyle's idea. Froude in- 
sists, and others agree with him, that the lesson 
of the book is : " Let us do right, and whether 
happiness come or unhappiness, it is no very 
mighty matter. We can do without that, it is 
not what we ask or desire." Goodness may exist 
irrespective of reward. Others say, " the object 
of the book is to show the effects of calamity, 
in its worst and most awful form, upon a truly 
religious spirit." The historical record of Job's 
calamities certainly shows this, and also that 
such suffering is not on account of sin, but for 
the trial, the testing of faith. But the poetical 
discussion is of quite another character, and 
should, it would seem, have a different object. 

We need not settle the claims of these rival 
theories. As it is, as Carlyle said, " all men's 
book," it may possibly have been intended that 
every one should find here " some meaning suited 
to his mind." It is especially a book for the sor- 
rowful and the afflicted, for days of darkness and 
apparent desertion. It has been well called 
"the Cross and Crown book of God suffering 
people." Luther characteristically said it was 
intended to be of assistance to those who had to 
resist the devil. Readers of our Bibi.e Scenes 
and Studies will find the book of Job will richly 
repay careful and prolonged consideration. That 
we may help them to the utmost we close this 
outline of perhaps the most difficult part of the 
Bible to thoroughly comprehend with a simple 
statement of the interpretation put upon it by 
the late Rev. Geo. B. Bacon, of Orange Valley, 
N. J. " It is the cry of a good man without the 
gospel, longing for the gospel. It shows his 
agony, who needs the revelation which Christ 
brings, but is ignorant of it." Looked at in this 
light, the story of Job, not so much of his losses 
as of his perplexity and despair, should fill our 
hearts with gratitude to God for the gift of his 
Son to be our Saviour. 

To some this interpretation may seem far- 
fetched. They may also be dissatisfied with all the 
explana tions here given of the purport of the book 
of Job. To these we offer as an alternative, the 
opinion of Jacobi, a distinguished German writer 
on philosophy. "Job, maintaining his virtue 
and justifying the utterances of his Creator re- 
specting him, sits upon his heap of ashes as the 
glory and pride of God. God, and with him the 
whole celestial host, witnesses the manner in 
which he bears his misfortunes. He conquers, 
and his conquest is a triumph beyond the stars. 
Be it history, be it poetry, he who thus wrote 
was a divine seer." — Rev. Henry M. Bacon, D. D. 



No. 4— New Testament Palestine. 



DIVISIONS. 

AB I LE'NE.... .... .. ... E— a 

AU RAN I'TIS E-^c 

BA TA NE'A F — c 

DE CAP'O LIS D— c 

DES'ERT PLACE D — c 

GAD A RENES' D — 

GAL'I LEE C— <£ 

GAU LA NI'TIS D— c 

HILL COUNTRY C^f 

ID U ME'A... C— g 

IT U RE' A E— b 

JU DE'A B— e 

JU DE'A {wilderness of) C— f 

MO'AB D — f 

PE RE" A D— e 

PHE NI'CI A ( fe ne'shea) C— b 

SA MA'RI A C-d 

SID'DIM (vale) D— f 

SYR'I A..! F-a 

TET'RARCH Y (rark) OF AN'TI PAS D— d 

TET'RARCH Y OF PHILIP E— c 

TRACH O NI'TIS (track) E— b 

"WILDERNESS" OF TEMPTATION C— e 

MOUNTAINS. 

BEATITUDES C— c 

CAR'MEL B— c 

E'BAL ; G-d 

GER'I ZIM (ger,notjer) C— d 

GIL BO'A... C-c 

GIL'E AD D— d 

HER'MON D— b 

HOR C— h 

LEB'A NON D— a 

OL'IVES (ivz) C— e 

PIS'GAH (piz) D— e 

QUAR'AN TA'NI A C— e 

RIVERS. 

AB'A NA E— a 

AR'NON D— f 

JOR'DAN (jor, notjur) D— a 

KI'SHON C— c 

LE ON'TES D— a 

PHAR'PAR E— b 

YAR'MUK D-c 

TOWNS. 

ADORA'LM C— e 

ADUL'LAM (cave) C— e 

A DUM'MIM (elevation) C— e 

AN TIP' A TRIS B-d 

A POL LO'NI A B— d 

A'RAD C— f 

AR I MA THE' A C— e 

AR'O ER B— f 

A RU'MAH C— d 



ASH'UR C— d 

ASH'TA ROTH '. . E— c 

AS'KE-LON' .'B -e 

AT' A ROTH D— e 

AT'A ROTH , C— e 

j¥.ZE'KAH 5 B— e 

3£W-TUS. : B— e 

BAAL'BEK (baid'beck) ; E— a 

BAN'LAS. D— b 

BE'ERGTH C— e 

BE / EK-SHE / BA. ! B— f 

BEI'EUT root) D — a 

BETrf R A D— e 

BETIFA'NAT D-b 

BETH' A NY C— e 

BETH-B A' AL-ME'ON , D— e 

BE'THER C— e 

BETH-GA'MUL E— d 

BETH-H A'RAN. D— e 

BETH-HO'GLAH D— e 

BETH' LE HEM C— e 

BETII-NIM'RAH D— e 

BETH SA'I DA (K of Jordan) . .D — c 

BETH SA'I DA ( W. of Jordan) D— c 

BETH SHE'AN .• C— d 

BETH'ZUR C— e 

BOS'TRA F— c 

BOZ'RAH E— c 

CA'BUL C— e 

GA'NA C— c 

CAN' A THA F— c 

CA PER'NA UM D— c 

CAR'MEL (cape) B— c 

CES A RE' A B— d 

CES A RE' A PHIL'IP PI. D— b 

CHE SUL'LOTH (he) C— c 

CHO RA'ZIN (ko) D— c 

DAB'E RATH C— c 

DAL MA NU'THA D— c 

DA MAS'CUS E— a 

DIB'BON ..D— f 

DU'MAH C— f 

EL E A'LEH D— e 

EM'MA US B— e 

E'NON D— d 

E'PHRA IM C— e 

E'TAM C— e 

GAD' A RA *. D— e 

GA'ZA A— e 

GE'RAR (ge) B— f 

GER'A SA (ger) D — d 

GER'GE SA (ger'je-sah) D— c 

GIB'E A (in Benjamin) C— e 

GIB'E A (of Saul) C— e 

GIM'ZO B— e 

HAM D-f 

HA'ZOR i D— b 

HA'ZOR C— e 

HE'BRON C— e 

HEI/BON E— a 

HESH'BON D— e 

HOR'MAH B — g 

— Continued. 



NO. 4. — NEW TESTAMENT 



PALESTINE — CONTINUED. 



HTJK'KOK C— c 

JA'HAZ D — f 

J A ATM A B— e 

J AX O'HAH C— d 

J A PHP A ..C-c 

JE'RASH D— d 

JER'I CHO C— e 

JE RU'SA LEM C— e 

JEZ'RE EL C— c 

JOP'PA B— d 

JU'LI AS D — e 

JUT /r rAH C— f 

KA'DESH A— g 

KA'NAH C— b 

KE'RI OTH F— c 

KE'RI OTH C— f 

KIR, OF MOAB D-f 

KIE'.JATH-JE'A RIM C— e 

LYD'DA B— e 

MAG'DA LA D— c 

MA 'ON ;.C— f 

MICH'MASH (mick) C— e 

MIG'DAL-GAD B — e 

MlZ'PAH C— e 

MOL'A DAH „ B— f 

NAB'LUS C— d 

NA'IN C— c 

NAZ'A RETH C— c 

NE'ZIB B— e 

NIM'RIM D— f 

PEL'LA D— d 

PET'RA D—h 

PTOL E MA'IS (tol) C— c 

RAB'BATH-AM'MON E— e 

RA'MAH C— e 

RAM'LEH B— e 

RE HO'BOTH B— f 

RIM'MON [rock) B— f 

SAL'CAH ....F— c 

SA'LIM D-d 

SA MA'RI A C— d 

SA REP'TA C— b 

SE'LA D—h 

SHO'CHO B— e 

SHU'NEM.; C-c 

SFDON C— a 

SFHON D— f 

SY'CHAR (kar) C— d 

TE KO'A C-e 

THE'BEZ C— d 

TI BE'RI AS . .D— c 

TIM'N ATH-SE'R AH C— e 

TYRE C— b 

ZA NO'AH C— e 

ZEL'ZAH C— e 

ZIPH.. C— f 

ZO'AR D— f 

JOURNEYS OF JESUS. 

1. Bethlehem to Jerusalem. Luke, ii, 22-38. 

2. Jerusalem to Bethlehem. Matt., ii, 1-12. 

3. Bethlehem to Egypt. Matt., ii, 13-15. 

4. Egypt to Nazareth (east of Jordan). Matt., ii, 19-23. 

5. Nazareth to Jerusalem (at 12 years old). Luke, ii, 41, 42. 

6. Return to Nazareth. Luke, ii, 51. 

7. Nazareth to Jordan (east). Baptized at Bethabara. 

Matt., iii, 13-17. 



8. Jordan to Wilderness — first Temptation (W. of Jericho) 

Matt., iv, 1-4. 

9. Wilderness to Jerusalem — second Temptation. Matt., 

iv, 5-7. • 

10. Jerusalem to Mt. Quarantania — third Temptation. 

Matt., iv, 8-11. 

11. Mt. Quarantania to Nazareth, via Bethabara. Luke, 

iv, 14. 

12. Nazareth to Cana— first Miracle. John, ii, 1-11. 

13. Cana to Capernaum. John, ii, 12. 

14. Capernaum to Jerusalem — first Passover. John, ii, 13. 

15. Judea to Cana, via Bethabara and Jacob's Well. Matt 

iv, 12. 

1G. Cana to Nazareth. Luke, iv, 15-30. 

17. Nazareth to Capernaum to reside. Matt., iv, 13^-16. 

18. First tour through towns of Galilee. Matt., iv, 23-25. 

19. Capernaum to Jerusalem — second Passover. John, v, 1. 

20. Return to Capernaum. Matt., xii, 1-8. 

21. Capernaum to Mt. of Beatitudes. Matt., v, 1. 

22. Return to Capernaum. Matt., viii, 5-13. 

23. Capernaum to Nain. Raises widow's son. Luke, vii, 

11-17.' • * 

24. Second tour through Galilee. Matt., ix, 35. 

25. Capernaum to Gadara, across lake. Luke viii, 22-45. 

26. Gadara to "his own city," Capernaum. Raises Jairus' • 

-daughter. Matt., ix, 1, 18-26. 

27. Third circuit of Galilee. Matt., ix, 36. 

28. Retires to " desert place," across lake. Matt., xiv, 13-21. 

29. Return to Capernaum — walk on the water. Matt., xiv, 

22-36. 

30. Capernaum to Tvre, Sidon and Decapolis to Gadara. 

Mark, vii, 24-3L 

31. Gadara to Magdala, across lake. Matt., xv, 39. 

32. Magdala to Bethsaida (E. of Jordan), across lake. 

Matt., xvi, 4-12. 

33. Bethsaida to Mt. Hermon — Transfiguration. Matt., 

xvi, 13. 

34. Mt. Hermon to Capernaum. Matt, xvii, 22-23. . 

35. Capernaum to Jerusalem (privately), feast of Taber- 

nacles. Luke, x, 1-16. 

36. Jerusalem to Nazareth (W. route u£a Cesarea). Luke, 

xvii, 1-10. 

37. Nazareth (last time) to Jerusalem, via Samaria. Matt, 

xix, 1. 

38. Jerusalem to Bethabara. John x, 40.-42. 

39. Bethabara to Bethany. Raises Lazarus. John, xi, 1-53, 

40. Jerusalem to Ephraim. John, xi, 54. 

41. Ephraim to Jerusalem, through Perea, via Heshbon 

Mark, x, 1. 

42. Jerusalem to Emmaus. Resurrection day. Luke, xxiv 

13-35. 

43. Emmaus to Jerusalem. Meets Disciples. Luke, xxiv. 

36-48. 

44. Jerusalem to Gennesaret. Meets seven Apostles. John 

xxi, 1-24. 

45. Gennesereth to Mt. of Beatitudes. Meets 500 brethren 

Matt., xxviii, 16-20. 

46. Mt. of Beatitudes to Jerusalem. Acts, i, 3-8. 

47. Jerusalem to Bethany. Ascension. Luke, xxiv, 50-53 

48. Bethany to Heaven. No man knoweth the way. 



The Life and Labors of Our Saviour. 



On one of the highest peaks of Judea's many 
hills stands Bethlehem, its white walls and houses 
of white stone glistening from among olive trees 
as the sun strikes upon them. The name Beth- 
lehem signifies " House of Bread/' and was un- 
doubtedly given on account of the fertility of 
the surrounding country. The hills about it are 
covered with an abundance of fig, pomegranate 
and olive trees, laden with fruits in their sea- 
son ; In the valleys below grows and ripens the 
corn of Palestine. It has never been more than 
a village in size, its inhabitants given to the 
tending of flocks and of vineyards. As it looks 
to-day, almost nineteen hundred years after the 
event that made it one of earth's sacred places, 
so it looked to Ruth, the Moabitess, when she 
gleaned in the fields of Boaz : so it looked when 
David, the shepherd boy, led his flocks among 
its pastures, and when he reigned king over 
Israel. 

Its standing in the Jewish nation was based 
upon the illustrious family whose home it was, 
and upon prophecies of the Old Testament scrip- 
tures: "It was the City of David," and from 
it, through his seed, was to come the promised 
Messiah. The promise was early given in the 
sacred writings, and often repeated. In Genesis 
49:10 it is written: "The sceptre shall not de- 
part from Judah, nor a lawgiver from between 
his feet, until Shiloh come : and unto him shall 
the gathering of the people be." Their prophets 
renewed the theme. Micah foretold its glory 
when he wrote : " But thou, Bethlehem Ephra- 
tah, though thou be little among the thousands 
of Judah, yet out of thee shall come forth unto 
me that is to be a ruler in Israel, whose goings 
forth have been from old, from everlasting." 
Isaiah saw it in his vision when his triumph- 
ant song broke forth : " Unto us a child is born, 
unto us a son is given." Jeremiah recorded it : 
" Behold the days come, saith the Lord, when I 
will raise unto David a fruitful Branch, and a 
king shall reign and prosper, and shall execute 



judgment and justice in the earth. In his days 
Judah shall be saved, and Israel shall dwell 
safely, and this is his name whereby he shall 
be called, the Lord oue Righteousness." Four- 
teen generations of the seed of Abraham were 
told when David, son of Jesse, was born in Beth- 
lehem; fourteen generations more had dwelt 
among Judea's hills when the children of Israel 
were carried in captivity into Babylon. But 
the word of the Lord endures forever, and when 
fourteen other generations had passed, the time 
drew nigh for the fulfillment of His promise to 
Jacob, that in his seed all the nations of the 
earth should be blessed. 

It was the year of Rome 747 — Rome, proud 
mistress of the world — and Palestine was one 
of the lands she held in subjection. Her con- 
quering legions had swept over Judea, her vic- 
torious eagles were upon the gates of Jerusalem, 
and within the city, by the grace of Csesar, 
Herod reigned king of the Jews. An imperial 
edict had ordered the counting, for purposes of 
taxation, of all inhabitants of Roman provinces. 
In Palestine, in deference to Jewish custom, 
the enrollment was to be made at the town to 
which each man's family originally belonged. 
Toward Bethlehem, in obedience to the man- 
date of the conqueror, wended all those who 
counted their generations back to David. To 
the Jewish mind more than ordinary interest 
centered in these travelers. Over a thousand 
years had passed since he, the boyish shepherd, 
had been called of God to succeed Saul as ruler 
over Israel. In those years many calamities 
had fallen on the royal family he founded, and 
his descendants were now, socially, on the com- 
mon Jewish level. But however menial the 
occupation they followed, however humble their 
station in life, they were still of " the House of 
David," and as such commanded the unbound- 
ed respect of all the Jewish people. The gene- 
alogy of the tribes of Israel, their " Book of 
Generations," had been sacredly kept by them 



178 



THE LIFE AND LABORS OF OUR SAVIOUR. 



since Abraham caused the record to be opened 
with his own name, and zealously guarded 
through innumerable wars and many weary 
years of captivity. A " separate people," dis- 
daining to mingle with their conquerors, reject- 
ing with derision the false and feeble gods of 
Rome, they dwelt with pride upon the past 
glories of David's line, and looked steadfastly 
forward toward the redemption that should come 
to them through one of his lineage. 

The olive trees about Bethlehem were brown 
and bare of foliage, cold winds swept the hilly 
ridge by day, and when the sun went down 
behind the mountain the night came quickly, 
and with the night fell heavy frosts, for it 
was mid-winter in Judea. The shadows of ap- 
proaching night were already in the valleys, 
when two travelers, approaching Bethlehem from 
the direction of Jerusalem, paused on the ele- 
vation Mar Elias to gaze upon the town which 
was their journey's end. One was a man whose 
time-worn, solemn features and beard and hair 
streaked with grey told that his years were those 
of middle age. The other was a woman, beauti- 
ful and young, her face, though showing wea- 
riness from her long clay's travel, so stamped 
with purity as to be the very home of holiness. 
She sat upon a donkey's back in a cushioned 
pillion, and the man beside her guided the an- 
imal by a leading strap. The man was Joseph, 
the village carpenter of Nazareth, the woman 
was his espoused wife, Mary, daughter of Jo- 
achim and Anna; Mary, the maiden wife, in a 
few hours more to be the Virgin Mother. Both 
were of the house and lineage of David, and 
had traversed eighty miles through these wintry 
days, from their northern home in Nazareth, 
in the mountains of Zebulon, to present them- 
selves at Bethlehem for enumeration. Since 
the third hour of the day, their journey had 
been from the Joppa Gate of Jerusalem, through 
the valley of Hinnom, past the Pool of Gihon, 
across the plain of Rephaim, to the place where 
they now paused, and Mary was very weary. 
She drew aside the white wimple that veiled 
her head and neck, and looked longingly to- 
ward the place where she hoped to rest. And 
as she gazed a soft glow of joy and tenderness 
irradiated her face, her blue eyes turned from 
earth toward heaven, and her trembling lips 



framed in soft murmur the words : " Behold 
the handmaid of the Lord, be it unto me ac- 
cording to thy word." With the same words 
months before, had she answered the Angel 
of the Annunciation when he brought her ti- 
dings that she was chosen to be the mother of 
Him whose kingdom should be without end. 
She felt the hour for the fulfillment of the 
word was drawing near, and again she mur- 
mured : "Behold thy handmaid, Lord." Then 
with a sigh she drew the veil across her face 
again, and Joseph, who had turned and looked 
at her with wondering awe when he heard the 
sound of her voice, now hurried forward the 
beast upon which she sat. A fear had come 
upon him, seeing the throng about the town, 
that he would not be able to find a suitable 
lodging for her. 

Hurrying past the pillar of stone which 
marked the tomb of Rachel, he climbed the 
slope and stopped before the portal of the vil- 
lage khan, which stood just outside the gates. 
The khan is the inn of the East, and at Beth- 
lehem was only one. Its description may be ac- 
curately given, since the stopping-places of the 
desert at this day are exactly like it, as they were 
then, and doubtless always will be. Three things 
are considered in selecting a site for a khan : 
shade, defense and water. That at Bethlehem 
was near "the well of David." Water, rest, shel- 
ter and protection were all they gave the trav- 
eler. He brought with him his food and the 
means of cooking it, his bed and bedding, and 
forage for his beasts. The khan was built of 
rough stone, one story high, flat-roofed, with- 
out external windows, and with one entrance, 
which was doorway and gateway. Connected 
with the building was a large enclosure fenced 
with flat rocks, a great essential to all khans, 
since it was the place in which animals could be 
safely kept. Within the walls of the khan it- 
self, the center of the building, the courtyard, 
was heaped with merchandise; all the year 
round buying a,nd selling went on there among 
the travelers. The sleeping apartments were a 
series of arched narrow recesses, along the walls, 
raised about a foot above the level of the court- 
yard, open toward it, having paved floors, and 
without furniture, save what the traveler brought. 
These sleeping rooms were called lewens. 



THE BIRTH OF CHRIST 
"Reverently the Shepherds knelt in worship, as the mother lifted the Babe upon her knee." 



180 



THE LIFE AND LABORS OF OUR SAVIOUR. 



Humble as was this place, Joseph found his 
foreboding realized, the inn was full to over- 
flowing. There was no room for Mary there. 
In after years, when His ministry was begun, 
our Saviour said : " The foxes have holes, and 
the birds of the air have nests, but the Son of 
man hath not where to lay his head." So was 
the hour of his birth to find him houseless. The 
inn was full, the accommodations of the town 
all taken, the night was closing in, and Joseph 
looked on Mary's face, and thought of making 
her bed upon the hillside. And she so young, 
so tender, and so ill. The frosts would kill her. 
Once more he appealed to the keeper of the 
inn : 

"I am Joseph of Nazareth, of the line of 
David ; she is Mary, daughter of Joachim and 
Anna, once of Bethlehem, also of David's line. 
This is the house of our fathers." 

It was, indeed, the very house in which Boaz 
and Ruth had lived ; in which their son Obed 
was born, and in turn his son Jesse, then the 
ten sons of Jesse, of Avhom David was the young- 
est. The keeper was moved as a true Israelite 
would be, but could only repeat with more re- 
gret his former answer: The inn was full. Then 
as he raised his gaze to Mary's face, and noted 
her blue eyes and hair of gold, he thought of 
the young king, whose house it had been, whose 
descendant she was. " So looked he when he 
went to sing before Saul," for David was " ruddy 
and withal of a beautiful countenance and 
goodly to look at." Then he bethought him 
of the cave where, as a shepherd, young David 
used to drive his flocks for shelter; where in 
after years, when he came here for rest, he 
kept his trains of animals. The mangers re- 
mained as they were in his days, and that 
very night many animals had been put there 
for shelter. But it was safe within the walls, 
and there was still room for the travelers there. 
Gladly they availed themselves of the offered 
refuge, and night fell over Judea's hills as he 
led them to their resting place among the man- 
gers. 

That night, on a small plain, a little more 
than a mile southeast of Bethlehem, a group 
of shepherds lay with their flocks. A grove of 
olive trees broke the chili north-wind, a wall , 
surmounted with a prickly hedge shut their 



flocks in from robbers and the wild beasts of 
the wilderness, and the shepherds rested and 
talked with one another, assured their charge 
was safe. Constant exposure to the sun and 
winds of all seasons, and the rough clothing 
suitable to their calling, made these men rude 
and uncouth to look upon. Constant associa- 
tion with their helpless charges kept their hearts 
tender and simple. The relation of the shep- 
herd of the East to his flocks is a beautiful 
one. "The sheep hear his voice, and he calleth 
his own sheep by name, and leadeth them out. 
And when he putteth forth his own sheep, he 
goeth before them, and the sheep follow him ; 
for they know his voice. And a stranger will 
they not follow. The good shepherd giveth his 
life for his sheep." More than all, these shep- 
herds on the plain at Bethlehem were of the 
tribe of Judah, and followed the faith of their 
fathers, believing in the one true God, and that 
their whole duty was to love Him with all 
their souls. As they rested together their talk 
may have been of the flocks in their keeping, 
or of their duty to God as taught them in their 
last lesson in the synagogue. As they talked, 
the darkness about them began to lighten, be- 
gan to glow. 

"And lo, the angel of the Lord came upon 
them, and the glory of the Lord shone round 
about them; and they were sore afraid. And 
the angel said unto them, Fear not, for behold, 
I bring you good tidings of great joy, which 
shall be to all people. For unto you is born 
this day in the city of David a Saviour, which 
is Christ, the Lord. And this shall be a sign 
unto you : Ye shall find the babe wrapped in 
swaddling clothes, lying in a manger." 

The sweet voice melted into silence, a silence 
that seemed to hush all sounds of earth. The 
light about them grew tremulous with the flash- 
ing of myriads of angel wings, and all about the 
Herald Angel gathered a heavenly host, bend- 
ing their radiant faces earthward, while they 
chanted, now loud and clear, now soft and from 
growing distance: "Glory to God in the high- 
est, and on earth peace, good will toward men." 

And when silence had fallen once more about 
them, the shepherds looked in one another's 
faces by the lingering glow of the heavenly light, 
and the radiance of the angel faces rested upon 



THE LIFE AND LABORS OF OUR SAVIOUR. 



181 



their own. Not for a moment doubted or ques- 
tioned they. The visitation was from their God, 
the God of Israel, who had talked with their 
father Abraham, who had sent his Angels down 
to their father Jacob, and with one accord they 
rose and said : 

" Let us now go even unto Bethlehem, and see 
this thing which has come to pass, which the 
Lord has made known unto us." 

Their way led them up the terraced hill and 
through the gardens of Bethlehem. " There is 
but one place with mangers in all Bethlehem," 
they said, " the cave of our father David." As 
they walked, distant but a few miles from them 
on the plateau of the hill now called Jebel 
Tureidis, they saw the palace fortress of Herod, 
the houses of his courtiers around its base ; they 
heard, faintly wafted over the intervening space, 
the minstrelsy of the feast in progress there. More 
distinctly in their ears still sounded the glad 
tidings, and they turned their faces from HerOd's 
palace toward the inn in whose cattle-stable they 
should find the true king, the king of the House 
of David. Those who wore soft clothing were in 
Herod's palace; they sought "a babe wrapped in 
swaddling clothes, lying in a manger." 

Through the courtyard of the inn they passed 
to the door of the cavern, and entered. And it 
was even as the Angel had told them. Amid the 
indifference of a world that its redemption had 
begun, the mystery of the Incarnation had been 
completed. The Advocate, the Good Shepherd, 
Imanuel, the Holy One, the Just One, the Lamb 
of God, the Lord our Righteousness, the Messiah, 
Our Saviour, had come. Unattended — Mary's 
own hands had wrapped him in swaddling 
clothes, and laid him in a manger, for "there 
was no room for them in the inn ;" unheralded, 
save to these few humble shepherds. He had 
come, the Lion of Judah, the Root of Jesse, the 
Son of David ; the Word of Life that was with 
God from the beginning. He had come unto His 
own. Would His own receive Him? 

Reverently the shepherds knelt in worship as 
the mother lifted the babe upon her knee, and 
the starlight trembled through the open portal 
of the cave. When their devotions had been of- 
fered, they returned to their flocks, glorifying 
and praising God for all the things they had 
heard and seen. Nor did they fail to make 



known abroad that which was told them con- 
cerning the child. Many who heard their story 
marveled at it, many caviled ; a few believed. 
" But Mary kept all these things, and pondered 
them in her heart." 

It was the winter wild 

While the heaven-born child 
All meanly wrapt, in the rude manger lies ; 

Nature, in awe to him, 

Had doffed her gaudy trim 
With her great Master so to sympathize. 



Wrapped in his swaddling hands, 

And in his manger laid, 
The Hope and Glory of all lands 
Is come to the world's aid. 
No peaceful home upon his cradle smiled, 
Guests rudely went and came, where slept the royal Child. 

The pastoral spirits first 

Approached thee, Babe divine, 
For they in lowly thoughts are nursed 
Meet for thy lowly shrine. 
Sooner than they should miss where thou dost dwell, 
Angels from heaven will stoop to guide them to thy cell. 



By the Judaic law, and in accordance with the 
covenant God established with Abraham, as re- 
corded in the 17th chapter of Genesis, the eighth 
day following the birth of a male child was set 
apart for his circumcision. When, therefore, 
eight days were accomplished from the birth of 
the child in the cave, this law was fulfilled for 
him, and he was named Jesus, as the Angel of 
the Annunciation had given command to Mary. 
And when the mother's lips gave the name, her 
heart repeated the wonderful promise of the 
angel, " And of his kingdom there shall be no 
end." 

Other days passed by, and in their humble but 
peaceful refuge the child waxed stronger, and 
the mother ministered to him. The time was 
near at hand when the old dispensation was to 
pass away, when all things were to become new 
through him, "For the law was given by Moses, 
but grace and truth came by Jesus Christ." Yet 
was his first mission to be the fulfillment of the 
law, as he himself declared when he said: "Think 
not that I am come to destroy the law or the 
prophets; I am not come to destroy, but to ful- 



182 



THE LIFE AND LABORS OF OUR SAVIOUR. 



fill." And these things were permitted that 
through all coming years the hearts of those who 
believe in him, who, walking in his footsteps, 
constitute his " kingdom without end," might be 
comforted in the knowledge, " We have not an 
high priest which cannot be touched with the 
feeling of our infirmities : but was in all points 
as we are, yet without sin." He was to weep, to 
hunger, to thirst, to be weary, to bear sorrows, 
to suffer indignities even to an ignominious 
death, for he had taken upon himself for our 
sake the life of man. 

The second Judaic law to be fulfilled was the 
presentation for purification at the temple. This 
law, given in the 12th chapter of Leviticus, 
commanded that the mother bringing her child 
to the priest at the door of the tabernacle of the 
congregation, should bring also a lamb of the 
first year for a burnt offering and a young pigeon 
or a turtle dove for a sin offering. "And if she 
be not able to bring a lamb then shall she bring 
two turtles or two young pigeons." Now Joseph 
and Mary were poor, and when they brought 
the child to Jerusalem to present him to the Lord, 
they brought the humbler offering. "Thus," 
says Cardinal Bonaventura, "do they bring the 
Lord of the Temple to the Temple of the Lord." 
Little thought the priest to whom Mary presented 
herself that in her arms she bore the lamb — the 
Lamb of God, that was to take away the sins of 
the world. Yet was he not to be without his 
witnesses there. 

There was a man in Jerusalem, aged, just and 
devout, Simeon his name, to whom it had been 
revealed that he should not see death until he 
had seen the Lord's Christ. When the infant 
Jesus was brought into the temple, the Spirit of 
the Lord led Simeon there, and they came face 
to face, the young mother with the holy babe, 
and the hoary man who had served God and led 
a pure life. The spirit of prophecy came upon 
him, and he reached out his arms and took the 
infant in them, blessing God that he had lived 
to see the day, and all who stood round about 
him heard the prophecy he uttered — the Nunc 
Dimittis that has come down to us through the 
centuries : 

" Lord, now lettest thou thy servant depart in 
peace, according to thy word: For mine eyes 
have seen thy salvation, which thou hast pre- 



pared before the face of all people, a light to 
lighten the Gentiles, and the glory of thy people 
Israel." 

The listeners marveled greatly at his strange 
words, Joseph and Mary with the rest. Joy and 
grief unspeakable together filled the mother's heart « 
when Simeon, giving the child again to her keep- 
ing, blessed them, and said to her, in trembling 
tones: 

" Behold, this child is set for the fall and rising 
again of many in Israel ; and for a sign that shall 
be spoken against. Yea, a sword shall pierce 
through thy own soul also, that the thoughts of 
many hearts may be revealed." 

Then another voice was lifted in thanksgiving 
that the looked for redemption in Jerusalem was 
at hand, calling on all those who waited for the 
coming Messiah to see him in the infant Jesus. 
It was the prophetess Anna speaking, a devout 
widow, fourscore and four years of age, the 
daughter of Phenuel, of the tribe of Asher, who 
departed not from the temple, serving God there 
night and day, with fastings and prayer. After 
which Joseph and Mary left the temple, bearing 
the child with them. 

Thus was his coming and his mission made 
known to the Jews. First to those of humble 
life and lowly calling; now to the chief priests 
of the holy temple itself. And there were near 
at hand those who should proclaim his advent 
to the Roman world. There were then hastening 
toward Jerusalem certain Wise Men of the East 
to render him homage. We know not their 
number, their country, nor their creed. We 
know in every age and every land there have 
dwelt those who desired ardently to reach the 
highest good they could conceive of, and who, 
however corrupt the religious belief in which they 
were trained, worshiped only their highest con- 
ception of the Supreme. We know it was to 
such as these The Star appeared, and that, in 
their faith in its Divine origin and purpose, they 
rose and followed it. 

Fearlessly they follow its guidance through 
the trackless paths of the desert-lands that lie 
between the countries of the East and Palestine. 
Mounted on those faithful " ships of the desert," 
the never-tiring camel, they journey without 
pause through the nights while the star shines 
before them, and by day guided by the light 



184 



THE LIFE AND LABORS OF OUR SAVIOUR. 



that is from within, the light of faith. They 
reach the wooded hills and fertile valleys of Pal- 
estine, and still press on. They near Jerusalem, 
and now begin to question those whom they meet, 
" Where is he that is born king of the Jews ?" 

Again and again is the question repeated as 
they come nearer to Jerusalem's walls. 

" Where is he that is born king of the Jews.?'' 

But none can answer them. Neither man, 
woman nor child, of all the throng that press 
about the strange visitors has heard that a king- 
is born. A king? Herod is king. "King, by 
the grace of Caesar," the Romans answer. " King — 
an ldumsean usurper," the discontented Jews re- 
ply. But neither Jew nor Roman has heard of 
the advent of any other king. Nothing daunted 
the Wise Men reply to every scoffer, 

" For we have seen his star in the east and are 
come to worship him." 

And they push on into the city itself, asking 
of each one they meet, 

"Where is he that is born king of the Jews?" 
until their strange errand is known through all 
the city. 

Now within the city rules one who can not 
fail to hear their question with strange misgiv- 
ings. It is written, 

" When Herod the king had heard these things 
he was troubled, and all Jerusalem with him." 

Herocl the Great is now in the sixty-seventh 
year of his age and the thirty-fifth year of his 
reign. Sinking into a savage old age after a life 
of unparalleled wickedness, he knows himself to 
be a detested tyrant over a conquered but unsub- 
missive people. He has reared his palace on 
their sacred Mount Zion, he has usurped their 
historic throne, but they hold him in detestation 
as a descendant of the despised Ishmael, the 
hated Esau. In outward form they yield him 
homage, but his jealousy has read their hearts 
aright, they hope for his downfall and expect it. 

Not he alone, but all Jerusalem with him, is 
troubled. A turbulent people he has many times 
found them, and easily aroused. Set as the 
rocks on which their holy temple is builded are 
they, too, when their religion, or their peculiar 
customs, are assailed. And have they not taunted 
him with their coming Messiah, by whom his 
dynasty should be overthrown ? Therefore he 
brings the craft that equals his cruelty in play. 



" And when he had gathered all the chief 
priests and scribes of the people together, he de- 
manded of them where Christ should be born." 

His jealous anger is quick to note how ready 
they are with their answers, " In Bethlehem of 
Judea." Confidently they rehearse to him the 
prophecy of Micah : 

"For thus it is written by the prophet, And 
thou Bethlehem, in the land of Judea, art not 
the least among the princes of Judah, for out of 
thee shall come a Governor that shall rule my 
people Israel." 

Dissimulating the increasing anxiety and anger 
that possess him, he dismisses them, and has the 
Wise Men brought secretly before him. In answer 
to his questionings they related the story of the 
star that led them hither, and of their purpose in 
coming. Then he repeats to them the prophecy 
foretelling the place of birth, and sends them to 
Bethlehem, with this command : 

" Go and search diligently for the young child, 
and when you have found him bring me word 
again, that I may come and worship him also.'' 

They went out from the presence of the king > 
and with rejoicing hearts hastened back to the 
inn where they had left their camels. Although 
it was now nightfall they waited not the coming 
of another day, but with all speed prepared at 
once to resume their journey. As they passed 
out of the Joppa gate, lo, a bright light fell upon 
the path before them, leading onward toward 
Bethlehem, and looking upward they cried with 
one voice : 

" The star ! His star! We shall see and worship 
Him!" and they rejoiced with exceeding great 
joy, and urged forward the beasts upon which 
they rode along the path it pointed out. 

Tremulous gleams of light along the eastern 
sky were heralding the dawn when the star rested 
above the house wherein the young child was 
sheltered. The Wise Men watched its rays melt- 
ing away in the coming of the perfect day. Its 
mission was accomplished ; it had led them to 
Him they sought. As the promises of His reign 
were to be merged in glorious fulfillment, so the 
light of the star was lost in the glories of the 
risen sun. And when it was gone from their 
sight, the Wise Men entered the house and saw 
the young child, with Mary his mother, and 
worshiped him. Then they opened the treasures 



THE LIFE AND LABORS OF OUR SAVIOUR. 



185 



they had brought from their far-off homes to offer 
him, gifts of gold, frankincense and myrrh. The 
homage of their hearts and the treasures of their 
lands they laid at His feet, after which, warned of 
God they should not return to Herod, each went 
to his own home another way than by Jerusalem. 

Joseph, too, was warned of God, who sent an 
angel to him in a dream, that Herod meditated 
harm to the child. 

"Arise," said the angel, "and take the young- 
child and his mother, and flee into Egypt, and 
be thou there until I bring thee word : for Herod 
will seek the young child to destroy him." 

Egypt was the natural place of refuge for all 
who sought escape from Palestine, since a journey 
of three days southeast from Jerusalem brought 
a fugitive to the, banks of the Rhinocolura, "the 
brook that parts Egypt from Syrian ground," 
and once its waters were crossed, the limit of 
Herod's jurisdiction was left behind. Of Joseph 
it is written : 

" When he arose he took the young child and 
his mother by night, and departed into Egypt. 
And was there until the death of Herod. That 
it might be fulfilled that was spoken of the Lord 
by the prophet, saying, Out of Egypt have I 
called my son." 

The Holy Family were safe in Egypt, but oh! 
what horror fell on the peaceful Bethlehem they 
left behind. The alarm and anger of Herod 
when the Wise Men returned not to him were 
unbounded. As hour followed hour, and day 
after day passed by he ceased to look for their 
coming, and gave his wicked heart up to thoughts 
of vengeance. His most diligent searching, the 
utmost efforts of his servile spies, failed to find 
any trace of them, and he was forced to acknowl- 
edge they had escaped him, were safely out of 
his reach and beyond his vengeance. On whom 
then should it fall ? On the young child. But 
who should find the child for him ? He knew 
but two things concerning the child, that he 
was of the House of David, and was lately 
born in Bethlehem. How could that child be 
found among all the babes of Bethlehem? What 
should Herod do to reassure him that there 
should be no living claimant to the title of " King 
of the Jews," but Herod's self? What he did is 
thus recorded : 

" Then Herod, when he saw he was mocked 



of the Wise Men, was exceeding wroth, and sent 
forth and slew all the children that were in Beth- 
lehem, and in all the coasts thereof, from two 
yea,rs old and under, according to the time he 
had diligently inquired of the Wise Men." 

Atrocious deed, offspring of unbounded am- 
bition, of unbridled jealousy acting on a nature 
already steeped through and through with inno- 
cent blood. He had ascended the throne through 
blood ; by much shedding of blood he had main- 
tained himself there ; priests and princes alike 
had been his victims ; his beautiful wife, the 
princess Mariamne, had been strangled by his 
orders ; three of his sons, Alexander, Aristobu- 
lus, Antipater, had fallen victims to his furious 
jealousy. Victims innumerable had been sacri- 
ficed. Death by burning, by strangulation, by 
secret assassination, by torture, had marked the 
days of his reign. The living suffered every in- 
dignity, and were subject to every fear, so that, 
in the language of the Jewish ambassador to the 
Emperor Augustus, " the survivors during his 
lifetime were even more miserable than the suf- 
ferers." He who spared not his own flesh and 
blood would not stay his hand from the slaughter 
of Bethlehem's innocents. 

" In Rama was there a voice heard, lamenta- 
tion, and weeping, and mourning, Rachel weep- 
ing for her children, and would not be comforted 
because they are not." 

The measure of Herod's wickedness was filled, 
and he was not suffered to cumber the earth long 
after this deed was committed. In his seventieth 
year this wicked king was stricken with death. 
Neglected by plotting sons and plundering slaves, 
his body smitten with loathsome disease, his 
mind racked with remembrance of his horrible 
past and forebodings of future punishment, he 
cursed in vain and in vain cried for mercy, until 
the last hour came, and his sin-stained soul went 
out to judgment. 

The stay of the Holy Family in Egypt was thus 
of little duration, and Jesus was yet an infant 
when the angel came again to Joseph, as had 
been promised : 

" Saying, Arise, and take the young child and 
his mother, and go into the land of Israel: for 
they are dead which sought the young child's 
life." 

Obediently Joseph came with Mary and Jesus 



186 



THE LIFE AND LABORS OF OUR SAVIOUR. 



again to Palestine. But he did not return to 
Judea, for he learned that Archelaus, son of Herod, 
governed there, and he feared the wicked son of 
such a father would do harm to his sacred charge. 
So he returned to his home in Nazareth, and 
there resumed the labors of his humble calling. 
With him dwelt Mary and the Holy Child, her 
heart ever pondering upon the strange things she 
had heard and seen and felt, her hands ever 
busied with a mother's gentle ministrations. 

The years of the childhood of Jesus passed in 
uneventful calm. The sacred record of these 
years is brief, but all-sufficient: " And the child 
grew and waxed strong in wisdom ; and the grace 
of God was upon him." 



Let our children not be afraid to draw near to 
their Elder Brother, confidently pleading, 
" Lord, Thou wast once a child like me, 
Teach me how to be likest Thee." 



From Nazareth Joseph and Mary, after the 
manner of devout Jews, went yearly up to Jeru- 
salem to keep the feast of the Passover. When 
Jesus was twelve years old he for the first time 
accompanied them. His was then an age which 
formed an epoch in the life of a Jewish boy 
who was then first called " Son of the Law," 
and first incurred legal obligation. By the com- 
mand of the Rabbis and the custom of the nation, 
at that age a Jewish boy was put to the calling 
that should in after years be his support ; he was 
presented by his father in the synagogue of a 
Sabbath ; he was from that time to wear the 
"phylacteries;" he was to begin the study of the 
Talmud. According to Jewish records, Moses 
left the house of Pharaoh's daughter at that age ; 
Samuel at that age heard the voice that sum- 
moned him to his mission of prophecy. At that 
age Solomon gave the first of those judgments 
revealing his great wisdom. Thus also Jesus was 
taken to Jerusalem at the age of twelve, and in 
the temple there he first gave utterance to his 
own knowledge of his divine mission. 

When Joseph and Mary had fulfilled their 
yearly duty, they started on their return in com- 
pany with others who had made the journey for 
the same purpose, but Jesus tarried behind in 
Jerusalem. This they did not know until they 



had gone a day's journey, when they sought him 
among the kinsfolk and acquaintances traveling 
with them, and, not finding him, turned back to 
Jerusalem seeking him. A strange sight was 
the Child to the mother, when, after three days, 
she found him in the temple. 

In the midst of the doctors, the men learned 
in the law, sat the boy Jesus. His earnest face, 
shaded by its bright locks of chestnut hair, was 
turned attentively from one to another of the 
wondering sages, as each in turn addressed him. 
When he respectfully questioned them, his voice 
was so soft and appealing, yet withal so earnest, 
that the answers would falter on their tongues. 
And when in turn he gave them answers, his dark 
blue eyes would glow with love and holy pur- 
pose. About him were gathered the great Hillel, 
his locks white with the snows of almost a cen- 
tury, he whom the Jews reverence as a law-giver 
and law-expounder second only to Moses ; the 
Rabbi Simeon, Hillel's honored son ; Gamaliel, 
the loved teacher , Annas, son of Seth, to be one 
clay his cruel judge ; Zaccheus, who predicted the 
destruction of the temple ; Joseph, of Aramathea, 
who would remember this day on that other sad 
day when he should beg the body of the Christ 
to give it burial ; Nicodemus, timid yet earnest, 
who would recall this scene when he again sought 
Jesus by night to learn of him ; and many more. 
" And all that heard him were astonished at his 
understanding and answers." 

When Joseph and Mary saw him thus, they 
were amazed, and the mother said : 

"Son, why hast thou thus dealt with us? Be- 
hold, thy father and I have sought thee sor- 
rowing!" 

The answer of Jesus was: "How is it that ye 
sought me? Wist ye not that I must be about 
my Father's business ?" 

He had chosen his calling. His mother ad- 
dressed him as if he were the son of Joseph, even 
as he was known in Nazareth. But he answered 
as the Son of God, even as He was known from 
the beginning, and he took on himself in the 
utterance of that simple phrase "My Father's 
business '' the redemption of mankind even to 
the end of time. He had 'come unto His own. 
Would His own receive Him? 

But the time had not yet come when the sword 
should pierce the soul of Mary, and she under- 



188 



THE LIFE AND LABORS OF OUR SAVIOUR. 



stood him not. Nor had the hour come for the 
further revelation of his mission, and he rose 
meekly from his seat among the doctors and left 
the temple with Mary and Joseph, journejdng 
with them back to Nazareth. 

The Passover falling at the end of April and 
beginning of May, the journey back to Nazareth 
was through a land made beautiful with waving 
fields of corn, and with the blue and scarlet and 
purple flowers growing along the edge of the 
fields. Fig yards and olive groves were about 
them ; fountains beside the road were marked by 
the clustering trees bending over them ; hills near 
and in the distance showed green and blue ; the 
waters of El Jeb and of Kishon sparkled along 
the way. Not irreverently did the poet speak of 
Nature as " the visible garment of God." In the 
glow of the sun, the whisper of the trees, the in- 
cense of the flowers, the murmur of the waters, 
was offered homage to the Son as He went back 
to Nazareth to fulfill the years of his waiting. 
Bethel, Gibeah, Shiloh, the Well of Jacob were 
passed ; to the left were the hills of Samaria ; they 
crossed the mountains of Manasseh ; they left be- 
hind them the fountains of En Gannim, bare 
and dewless Gilboa, Jezreel, and Shunem. The 
eighty miles of their journey were ended at last, 
and they were again in the carpenter's home at 
Nazareth. 

Day after day the feet of Jesus trod the paths 
about Nazareth. It is built upon the side of a 
hill that rises six hundred feet above the level 
of the sea, the village some two hundred feet 
from its summit. Often he wended his way to 
that high point, and looked abroad, on the wood- 
crowned hills of Naphtali; Hermon's blue out- 
lines in the distance, its summit white with 
never-melting snows ; on the terebinth and oak 
trees of Mt. Tabor ; the white shore of the Medi- 
terranean glistening in the distance, the silvery 
thread marking the course of the river Jordan. 
Near at hand on the South was the plain of Es- 
draelon, which Joshua's great battle makes mem- 
orable in Palestine's history. 

Nazareth was one of the smaller towns of the 
province of Galilee, that province then governed 
by Antipas, the fifth son of Herod the Great, 
first-born of his wife Malthace, elder brother of 
Archelaus. He was not as cruel as that prince, 
rather indifferent to his people and indolent in 



the affairs of his kingdom. In his day the Gali- 
leans were less oppressed than the dwellers in 
Judea. 

These Galileans were a mixed population of 
many nationalities. After the return of the chil- 
dren of Israel from captivity, a cast-off remnant 
of the tribe settled there, having indeed the Jew- 
ish blood but clinging to the heathen customs 
they had adopted. With the conquest by Rome 
had come many foreign settlers to the provinces. 
In it the exclusiveness of the Jew was not much 
practised, the ear of the unbeliever was not al- 
ways teased by their wrangling over laws to him 
obsolete and -meaningless. The speech of the 
Galilean was rude and uncouth, a dialect ; differ- 
ing so essentially from the Hebraic language as 
to mark the speaker as a "Galilean" wherever 
he was heard and seen in Palestine. 

A " Nazarine," a " Galilean," were terms of re- 
proach in all Judea. Not from that country was 
the coming of the Son of David to rule over 
Israel looked for. But in this despised country,, 
among these despised people, the life of Jesus 
passed, until he was thirty years of age, and we 
know of him that he " increased in wisdom and 
stature, and in favor with God and man." 



Across the sea, along the shore, 

In numbers more and ever more, 

From lonely hut and busy town, 

The valley through, the mountain down, 

What was it ye went out to see 

Ye silly men of Galilee ? 



Although Palestine was subject to Rome at the 
time of Jesus' birth, and Caesar's ministers held 
the reigns of political government, the religion 
of Judaism was at that time unmolested by the 
conquerors. In the temple at Jerusalem the 
priests of Aaron's line still exercised, in turn, 
their appointed functions, as it had been com- 
manded when the first temple was completed by 
Solomon. 

One day, some months before the birth of 
Jesus, it fell to the lot of a priest named Zach- 
arias to enter the temple and burn incense, while 
the multitude of the people prayed without. He 
was one who had ever maintained the dignity of 
his holy office, "righteous before God, walking 



THE LIFE AND LABORS OF OUR SAVIOUR. 



189 



in all the commandments and ordinances of the 
Lord blameless." His wife was the devout Eliza- 
beth, also of the line of Aaron. Their home was 
in Hebron, eleven miles distant from Jerusalem, 
and a shadow rested upon it, for they were 
childless. 

But on this day while the good priest was ex- 
ercising his office, an angel of the Lord appeared 
to him, standing on the right side of the altar 
of incense, bringing him the promise that a son 
should be born to him. 

" Thou shalt call his name John," said the an- 
gel, "and thou shalt have joy and gladness; and 
many shall rejoice at his birth. For he shall be 
great in the sight of the Lord, and shall drink 
neither wine nor strong drink, and he shall be 
filled with the Holy Ghost." 

Further the angel promised, in the name of 
the Lord : "And many of the children of Israel 
shall he turn to the Lord their God. And he 
shall go before him in the spirit and power of 
Elias, to turn the hearts of the fathers to their 
children, and the disobedient to the wisdom of 
the just ; to make ready a people prepared for 
the Lord." 

Now it has been written that Zacharias was 
a man walking according to God's command- 
ments. Moreover, it is recorded that when he 
beheld his strange visitor he "was troubled, and 
fear fell upon him," yet had he not the unques- 
tioning faith of Mary, who was to answer " Be it 
unto me according to thy word," when the more 
marvelous tidings of another birth should be 
sent to her. And Zacharias doubted, asking for 
a sign, saying to the angel, " "Whereby shall I 
know this?" 

The glory about the heavenly visitant deepened, 
the majesty of his countenance, even his stature, 
seemed to increase, and the priest's frame shook 
with awe as the sign was given in answer to his 
questioning : 

" I am Gabriel that stand in the presence of 
God ; and am sent to speak unto thee and to show 
thee these glad tidings. And behold, thou shalt 
be dumb and not able to speak, until the day 
that these things shall be performed, because thou 
believest not my words which shall be fulfilled 
in their season." 

The people marveled that Zacharias tarried so 
long in the temple, and when he came forth and. 



beckoned to them as if he had something to tell 
them their wonder increased, for it was as the 
angel had spoken — he was speechless. 

After the Angel of the Annunciation had visited 
Mary, she went " into the hill country," and tar- 
ried three months with Elizabeth, who was her 
cousin, and together, blessing and encouraging 
one another, they rejoiced in the great good it 
was the will of God should come to the world 
through them. 

When the son of Elizabeth was born, her neigh- 
bors and kinsfolk gathered to rejoice with her, 
and on the eighth day, the day of circumcision, 
they would have given the babe his father's 
name. 

"But the mother answered, and said, Not so; 
but he shall be called John." 

Now there were none of her kindred who bore 
that name, and they, liking it not, appealed by 
signs to the father to say if the child should not 
be called Zacharias. And he took a writing 
table, and wrote : 

" His name is John." 

Then the tongue of Zacharias was loosed, and 
he spoke to them all, praising God, and prophe- 
sying. And his prophecy was this : 

" And thou, child, shalt be called the prophet 
of the Highest ; for thou shalt go before the face 
of the Lord to prepare his ways ; to give knowl- 
edge of salvation unto his people, by the remission 
of their sins. Through the tender mercy of our 
God ; whereby the dayspring from on high has 
visited us. To give light to them that sit in 
darkness and in the shadow of death; to guide 
our feet into the way of peace." 

Then all who heard and saw these things were 
amazed, and the tidings were noised abroad 
throughout all the hill country of Judea. Thus 
was born John the Baptist, the witness to the 
coming Messiah, and while Jesus was yet living 
in Nazareth, John was in the desert, living a 
holy life of solitude and self-denial, preparing for 
" the day of his showing unto Israel." 

The appointed time drew nigh, time foretold 
by prophets, announced by angels. Archelaus, 
who had succeeded his father Herod the Great as- 
king of the Jews, was the last to bear that title. 
Ceesar deposed him, and annexed Judea 'to the 
prefecture of Syria. The political pride of the 
J Jew was humbled ; there was no longer a king in 



190 



THE LIFE AND LABORS OF OUR SAVIOUR. 



Jerusalem, not even a foreign king, not even an 
usurper. When Pontius Pilate, the sixth pro- 
curator following Archelaus, governed Judea, 
cunning, while insolent, crafty while cruel, not 
even the religion of the Jew was respected. Again 
and again he caused fierce outbreaks among the 
people by wanton disrespect to the things they 
held sacred. Annas and Caiaphas were the high 
priests of the temple-, and the ministers therein 
were no longer men who feared God, invulnerable 
in a rectitude before which even savage Herod 
had quailed, but political schemers, and intriguers. 
In this unhappy time a voice rang out from the 
banks of the Jordan, from the wilderness of Judea: 

" Repent ye, for the kingdom of heaven is at 
hand." " Prepare ye the way of the Lord ; make 
his paths straight." 

And when the people flocked to hear this 
" preaching the baptism of repentance for the re- 
mission of sins," they saw standing by Jordan 
one whose bronzed skin, unshorn and sun- 
scorched hair, rude mantle of camel's hair girt 
at the waist with leathern thong, proclaimed him 
a hermit of the desert. His meat had been lo- 
custs and wild honey ; his drink, the water of 
the river : his teacher, God. 

In ever growing amazement they listened to 
his preaching. Nothing skilled was he in doc- 
trines of Pharisees, of Sadducees, or of Essenes. 
No subtleties of temple disputations engaged 
his tongue; no threadbare precedents did he 
cite; he neither argued nor listened to argu- 
ment. 

From lips long close pressed in meditation, 
worn thin in fasting, poured forth the burning, 
simple words of Truth. The priest, the poli- 
tician, the soldier, came with the common people 
to listen to him. To the proud Pharisees, the 
wily Sadducees, he cried : 

" generation of vipers, who has warned you 
to flee from the wrath to come? Bring forth 
fruits therefore meet for repentance." 

When the politicians asked to be baptized, he 
gave them the practical and stern command : 
"Exact no more than is appointed you." 

On the soldiers he laid the restriction : "Do 
violence to no man, neither accuse any falsely, 
and be content with your wages." 

And ever and anon to all his hearers he cried : 
"Repent ye, for the kingdom of heaven is at 



hand." "Prepare ye the way of the Lord; make 
his paths straight." 

" Then went out to him Jerusalem, and all 
Judea, and all the region round about Jordan, 
and were baptized of him in Jordan, confessing 
their sins." 

Yet did he solemnly warn them that this bap- 
tism of repentance was but the first step in the 
way of the Lord. 

" I indeed baptize you with water unto re- 
pentance ; but he that cometh after me is 
mightier than I, whose shoes I am not worthy 
to bear; he shall baptize you with the Holy 
Ghost and with fire ; whose fan is in his hand, 
and he will thoroughly purge his floor, and 
gather his wheat into the garners; but he will 
burn up the chaff with unquenchable fire." 

And while he thus preached at Bethabara, 
beyond Jordan, the One drew nigh. Jesus had 
come up from Nazareth. Through the parting 
throng he approached the river bank, his eyes 
resting lovingly on his prophet, his calm face un- 
shaded save by the hair that fell on either side, 
the majesty of love, the dignity of accepted sor- 
rows, stamped upon his countenance. 

And John looked upon him and knew him, 
and when Jesus would have been baptized of 
him, answered humbly : " I have need to be bap- 
tized of thee. And comest thou to me ?" 

And Jesus answered : " Suffer it to be so now ; 
for thus it becometh us to fulfill all righteous- 
ness." This is the second utterance of Jesus re- 
corded in Holy Writ. " It becometh us to fulfill 
all righteousness." Then, St. Luke tells us, 

" It came to pass that Jesus also being bap- 
tized, and praying, the heaven was opened, and 
the Holy Ghost descended in a bodily shape like 
a dove upon him, and a voice came from heaven, 
which said, Thou art my beloved Son, in thee I 
am well pleased." 

In the temple Jesus had spoken to the chiding 
Mary of his Father's business. By Jordan's 
waters the Father answered : " Thou art my be- 
loved Son." Henceforward we follow in His 
work our Saviour the Christ. 

Nevertheless to the dull ears of those gathered 
about Him the heavenly voice was but a distant 
sound, bringing no message ; to their unillu- 
mined eyes, the Holy Ghost was invisible. And 
when He went up from among them, and one of 




THE BED IN THE MANGEE. 

"Mary's own hands had wrapped Him in swaddling clothes, and laid Him in the 

manger." 



192 



THE LIFE AND LABORS OF OUR SAVIOUR. 



their number said : "This is the son of the car- 
penter over yonder in Nazareth," they followed 
Him not. 

It was as the prophet of old recorded : " fool- 
ish people and without understanding. Which 
have eyes and see not, which have ears and hear 
not." " 

Then Jesus sought for retirement, to be alone 
with God. From the banks of the Jordan He was 
led, in the intense words of St. Mark "was driven," 
by the Spirit into the wilderness of Judea, there, 
for our sakes, to be tempted, and to conquer the 
tempter. 



""lis one thing to be tempted; 
Another thing to fall." 



Early tradition has fixed the scene of the temp- 
tation at Mt. Quarantania, to the south of Jericho, 
a mount naked and arid, rising precipitously 
from a scorched plain of the desert, looking down 
upon the Salt Sea. After telling us He was led 
into Judea's wilderness, the Evangelists are silent 
as to the exact location. As we follow further 
the life of our Saviour, we may rejoice to see that 
they are never silent on the points in which our 
own salvation is concerned. 

Forty days and forty nights He fasted, and 
afterward was an hungered. Forty days and 
forty nights His loving eyes rested not on a hu- 
man countenance, but He " was with the wild 
beasts." Forty days and forty nights was He 
alone in that awful solitude; then came Satan 
and tempted Him. Cunningly was He urged to 
show His divine power by turning the stones 
into bread to satisfy His hunger. His only an- 
swer was : 

" It is written, Man shall not live by bread 
alone, but by every word that proceedeth out of 
the mouth of God." 

Subordinating His divine power for the per- 
fecting of this great lesson, again and yet again 
did he suffer Evil to approach Him. Awful was 
the rebuke He administered when from a pinnacle 
of the temple in Jerusalem, Satan urged Him to 
give easy proof of His divinity by casting Him- 
self down, to be unharmed, fortifying his specious 
plea with the " It is written " of Holy Scripture, 
and He answered : 



" It is written again, Thou shalt not tempt the 
Lord thy God." 

Spiritual pride He had not, since that, also, 
were sin, and why should He encounter unneces- 
sary clanger to demonstrate His divinity ? 

Shall any worldly ambition move us, however 
great, while the lesson of the third temptation is 
with us ? How to the offer of "all the kingdoms 
of the world and the glory of them," for one act 
of sinful worship of Evil, He answered : 

"Get thee hence, Satan : For it is written, Thou 
shalt worship the Lord thy God, and him only 
shalt thou serve." 

Then did Satan, baffled, leave Him, and "An- 
gels came and ministered unto Him." 0, evil 
tempted soul, grow strong to resist temptation in 
the record of this sweet reward of victory. Say 
not this was the Son of God, and all things and 
all power possessed He, therefore could not be 
tempted. He was "an hungered," He was to be 
" a man of sorrows, and acquainted with grief," 
He was, "like as we are, but without sin." Cling 
fast to the human side of this, thy Elder Brother. 
Out of the AVord of God confounded He every 
suggestion of the Evil One; in that seek thou 
thy refuge in the hour of temptation. 



Questioning, blind, unsatisfied, 
Out of the dark my spirit cried, 
"Wherefore for sinners, lost, undone, 
Gave the Father His only Son? 

Clear and sweet there came reply, — 
Out of my soul, or out of the sky, 
A voice like music answered :— 
" God so loved the world," it said. 

Could not the Lord from heaven give aid ? 
"Why was He born of the mother-maid? 
" Only the Son of man could be 
Touched with man's infirmity." 

"Why must He lay His infant head 
In a manger where beasts were fed ? 
" So that the poorest here might cry, 
My Lord was as lowly born as I." 

He was tempted ? " Yes, He sounded then 
All that hides in the hearts of men ; 
And He knoweth, when we intercede, 
How to succor our souls in their need." 



THE LIFE AND LABORS OF OUR SAVIOUR. 



193 



From the wilderness Jesus wended His way 
back toward Nazareth, by way of Betbabara, 
where John was still baptizing. Now while He 
was yet in the desert the Sanhedrin had taken 
counsel together, and had sent certain priests 
and Levites to demand of the prophet who he 
was. These, coming clown to the Jordan, mar- 
veled to see the concourse of people there, and 
at the strange words of the preacher. 

And one said to him: "Art thou the Christ?" 
And he answered, " I am not the Christ." 

"What then? Art thou Elias ?" another ques- 
tioned. And his answer was, " I am not." 

"Art thou that prophet?" And he answered, 
" No." 

Then with increasing impatience they de- 
manded: "Who art thou? that Ave may give an 
answer to them that sent us. What sayest thou 
of thyself?" 

Then his calm voice was lifted, so that all the 
people about should hear him as well as they, 
for well he knew the gospel of salvation had not 
come for priests and Levites alone : 

" I am the voice of one crying in the wilder- 
ness, Make straight the way of the Lord." 

Then they questioned his right to baptize, if 
he Avas neither the Messiah, nor " that prophet," 
for they were of the sect of Pharisees, ever seek- 
ing to bind the souls of men by the letter of the 
law, the spirit of which they killed. 

And John answered : " I baptize with water ; 
but there standeth one among you whom ye 
know not. He it is who coming after me is pre- 
ferred before me, for He was before me." 

And Jesus coming from the desert the next 
day, John saw Him and cried : 

" Behold the Lamb of God, which taketh away 
the sin of the world." 

The wondering listeners turned their attention 
to Him, standing calmly in their midst, and the 
murmurs rose, questioning whom He might be. 
Again the voice of John was lifted : 

" This is he of whom I said, After me cometh 
a man which is preferred before me, for he was be- 
fore me. I bare record," John's eyes swept over 
the throng pressing nearer to hear his testimony, 
while even the ripple of the water seemed to stay, 
and the trees of the wilderness to bend closer to 
listen, 

"I BARE RECORD THIS IS THE SON OF GOD." 



Again the next day, John stood by the river 
with two of his disciples, and he looked on Jesus 
walking near and said to them, as he had said 
the day before to all the multitude, " Behold the 
Lamb of God !" 

The words which had fallen unheeded upon 
the dulled ears of the crowd, entered the hearts 
of these two who were looking for God's kingdom, 
and they followed Jesus. When He turned and 
saw them, He asked them what they sought. 
Their desire was to know more of Him, and they 
answered : 

" Rabbi, where dwelleth thou ?" 

"He saith unto them, Come and see." 

It was then within two hours of nightfall, and 
they went gladly with Him to His temporary 
resting-place, one of the many booths that had 
been raised to shelter the multitudes who flocked 
to the Jordan to listen to the Baptist's preaching. 
There were no permanent habitations, no inns, 
along the river's banks, and the people had shel- 
tered themselves in booths, or tents, put up for 
the occasion. These were covered' at the top 
with striped cloth, such as the abba, or outer 
cloak, of the Jew was made of, and their sides 
were the interwoven green branches of terebinth 
and palm. 

In one of these Jesus made welcome the two 
young Galileans, first-chosen of His disciples, 
Andrew, a fisherman of Bethsaida, and John the 
Evangelist, also a fisherman of that town. 

In receiving these two disciples, He entered on 
His ministry ; the obscure life in Nazareth was 
at an end. They had called Him " Rabbi," which 
means " teacher." In calling about Him an 
inner circle of disciples, Jesus followed the cus- 
tom of the day. The Rabbinical teachers of the 
law had their special followers, scholars whom 
they instructed, and whom they permitted, after 
a certain amount of teaching, to represent them 
in their absence, answering in their name ques- 
tions in public, and in their name teaching in 
the synagogues. 

The night came on while Jesus talked with 
the two who had sought Him ; darkness covered 
the earth ; the stars came out, and the starlight 
fell on the clustered tents by the Jordan, and 
still "they abode with Him." They knew not 
then the high calling with which they were in- 
vested, nor do we know what of His coming 



194 



THE LIFE AND LABORS OF OUR SAVIOUR. 



kingdom was revealed to them in the watches 
of that night. We know that faith took hold on 
them, for when the morrow had come Andrew 
hastened to his brother Simon with the glad 
tidings : " We have found the Messiah ! " and 
brought him to Jesus. "Thou art Simon, son 
of Jona," the Master said to this new disciple; 
" thou shalt be called Cephas," that is, "Peter," 
the meaning of the word "a stone." 

One more day Jesus and His disciples walked 
and talked by the Jordan, then wended their way 
into Galilee. And as they journeyed, He called 
to Him another disciple, Philip, also of Beth- 
saida, also a fisherman. 

" Follow me," said the gentle voice. No more. 

It was enough. Philip not only journeyed on 
with Jesus, but when they reached Cana, their 
halting place, he hastened to find his friend Na- 
thanael, to share with him the faith that was 
filling his own heart with joy. 

" We have found him of whom Moses in the 
law, and the prophets, did write," was his exult- 
ing announcement ; "Jesus of Nazareth, the son 
of Joseph." 

" Him of whom Moses in the law, and the 
prophets, did write," Philip said — the Messiah ; 
"Jesus of Nazareth, the son of Joseph," Philip 
ended — a village carpenter's son, a Nazarene. 

" Can any good thing come out of Nazareth," 
was Nathanael's natural answer. No controversy 
ensued. Philip's faith disdained argument. 

" Come and see," he said. 

And when Nathanael saw Him, when Jesus 
saluted him as " an Israelite indeed, in whom 
is no guile," and he cried astonished, " Whence 
knowest thou me?" and the answer was, "Be- 
fore that Philip called thee, when thou wast un- 
der the fig-tree, I saw thee," there is nothing in 
it all to tell us why unbelief left him. We only 
know it was the will of God it should be so, the 
power of God that made it so. And " who by 
searching can find out God?" 

"Rabbi, thou art the Son of God ; thou art the 
King of Israel," acknowledged Nathanael. 

Lovingly Jesus looked on this disciple, thus 
newly born into His kingdom. Little proof had 
been needed to sway aright this guileless heart, 
and great was the promised reward, the first re- 
corded prophecy of our Saviour's own utterance. 

"Because I said unto thee, I saw thee under the 



fig-tree, believest thou? Thou shalt see greater 
things than these. Verily, verily, I say unto 
you, hereafter ye shall see heaven open, and the 
angels of God ascending and descending upon 
the Son of man." 

Cana, now a desolate spot where the leopard 
and the wild boar are found, with jackals prowl- 
ing in the coppice that has grown up among its 
broken houses, was then an obscure village, some 
ten miles east of Nazareth. One of the hills 
forming the northern boundary of the plain of 
Esdraelon has a wide plateau in whose center is 
a small dell out of which rises a knoll, and on 
the knoll stood Cana. In one of the humble 
homes of this village, a marriage ceremony was 
about to begin, and Jesus and His disciples were 
called to the marriage. 

The ceremonies began at twilight, the ap- 
pointed time for a Jewish wedding. In an up- 
per room the betrothed couple stood under a 
canopy before the officiating elder, who, holding 
a cup of blessing, invoked a benediction on 
the assembly. Then the betrothed pledged one 
another in a cup of wine given by the elder, 
after which the bridegroom dashed his cup upon 
the ground, and crushing it with his heel, swore 
to be faithful to his marriage vows till the shat- 
tered fragments should be reunited. The mar- 
riage contract was read, and attested by each per- 
son present drinking a cup of wine. Friends 
walked round the canopy, chanting psalms and 
showering rice upon the couple. The elder in- 
voked the seven blessings on the newly-married, 
drank from the benedictory cup, and passed it 
around the assembly, which concluded the cere- 
mony. The bride, dressed in her fairest robes, 
garlanded with flowers, covered from head to 
foot in her flowing veil, was then escorted by 
the bridegroom to his house, friends accompany- 
ing them bearing hymenial torches, singing and 
dancing to the music of drum and flute. At 
the bridegroom's house all were invited to the 
marriage feast, and to share in the hospitalities 
freely offered, the feast with the wealthy being 
repeated for seven nights. 

At this marriage in Cana, a great misfortune 
threatened the entertainers at a certain stage of 
the festivities. The wine, the common drink for 
such occasions, was found wanting. Only to 
those who can realize the inflexible laws of hos- 




"MOTHER OF SORROWS." 
"Yea, and a sword shall pierce through thine own soul." 



196 



THE LIFE AND LABORS OF OUR SAVIOUR. 



pitality in Eastern life will the importance of 
the moment be manifest. To leave the bidden 
guests unprovided for would be a lasting dis- 
grace, most keenly felt by the host. 

The mother of Jesus was there, having some 
authority in the management of the festivities, 
and to her there was a simple way in which the 
difficulty could be met. More than thirty years 
she had pondered in her heart the sayings that 
had preceded, accompanied, and followed the 
birth of her Son. Now the great prophet of 
Avhom all the guests had heard, proclaimed that 
Son the Messiah. He was present with her, and 
about Him were disciples who addressed Him 
as Rabbi and Lord. Surely He might honor 
Himself in her presence now. 

And she said to Him : 

"They have no wine." 

" Woman, what have I to do with thee ? Mine 
hour is not yet come," was the answer, but it 
was gently said, and the eyes that rested on her 
were filled with the same love that looked up at 
her from the bed in the manger. 

She moved away, saying to the servants, " What- 
soever he saith unto you, do it." 

" Woman ! " perhaps she was never more to 
hear the dear word "Mother" from the lips 
whose mission was to offer salvation to a per- 
ishing world. From the cross as He looked down 
remembering her and providing for her future 
needs, committing her to the care of His beloved 
disciple, He used the same form of address, 
"Woman, behold thy Son." 

In this humble house in Cana, He honored 
her petition, turning water into wine, as recorded 
by the evangelist St. John, " the beginning of 
miracles," " and manifested forth his glory and 
his disciples believed on him." 

Wine was the customary drink among the 
peoples of the East on all state occasions and 
at all social gatherings. As in all vine-growing 
countries, the process of its manufacture made 
it a simple and pure beverage, entirely different 
from the wines of to-day. This first miracle, it 
is needless to say, must not be perverted to sanc- 
tion the use of wine in our day, when such use 
is a curse to the individual and to society, a still 
deeper curse to the home. 

The lesson of the miracle lies in the sanction 
it sets upon home love and the marriage tie. 



Jesus sought the desert and the lonely places to 
bear alone His hours of temptation and of an- 
guish, but He entered the humble homes of the 
people with gifts and blessings. Human joys, hu- 
man affections, human connections, He stamped 
with His approval, Himself homeless and perse- 
cuted. He shed the smile of the Son of God on 
the faithful performance of the common duties 
of every day life, raising them to a dignity in 
which all may walk soul-satisfied. ( The first 
miracle of Moses was to turn the river of a guilty 
nation into blood ; the first miracle of Jesus filled 
the water-jars with wine to continue a happy and 
harmless festivity. 

This miracle in Cana was a practical illustra- 
tion of the great commandment He taught on so 
many occasions : " Thou shalt love thy neighbor 
as thyself." It was a token that He had not 
come to call those who should follow Him away 
from intercourse with their fellow-men, but to 
show them they should help one another when- 
ever occasion offered. It touched the key-note 
of the symphony to which His kingdom ever 
moves forward among men — Love. 



Who sweeps a room as for God's grace 
Makes that and the action fine. 



Prom Cana Jesus went clown with Mary and 
His disciples and brethren to Capernaum, in 
" the land of Genneseret," the word signifying 
"garden of abundance." Capernaum was located 
on the western shore of Lake Genneseret, com- 
monly called the "Sea of Galilee," or, simply, 
" The Sea." This inland sea, thirteen miles long 
and six miles broad, in shape resembling a harp, 
was to be closely connected with many events 
of His earthly life and labors. Beyond its east- 
ern shore was a green strip of land some three- 
quarters of a mile in breadth, and beyond that 
rose, to the height of nine hundred feet above 
the level of the lake, a series of desolate hills, 
bare of trees or herbage, without any marks of 
cultivation. 

This one vestige of solitude only rendered more 
lovely the nearer landscape on which the eyes of 
Jesus rested as He entered the path leading from 
the Valley of Doves to the city. A golden glow 
of sunlight bathed the emerald plain about Him ; 



THE- LIFE AND LABORS OF OUR SAVIOUR. 



197 



before Him sparkled and dimpled the waters of 
the placid sea; through the green leaves of the 
oleanders along its margin the bright blue wings 
of the roller-bird flashed, and the king-fishers 
darted. From the bosom of the plain thousands 
of flowers lifted their dainty heads and sent up 
their sweet odors. The gentle declivities of the 
hills that closed about the little plain were cov- 
ered with trees whose foliage wooed the travelers 
to turn aside and rest. 

In the Jewish Talmud is recorded the proverb : 
" God created seven seas in the land of Canaan, 
but one only, the £>ea of Galilee, chose He for 
Himself." Not for its beauty only, but for its 
fertility and populousness, and because it was in 
the line of much travel, " the way of the sea," 
was it the chosen place of so much of our Sav- 
iour's ministry. Four roads led to and from the 
lake ; one down the Jordan valley to the west 
shore ; one from the south of the lake passed 
through Perea to the fords of the Jordan near 
Jericho ; a third led to Accho, a port of the Med- 
iterranean ; a fourth passed over the mountain 
of Zebulon to Nazareth, and thence through the 
plain of Esdraelon to Samaria, and on to Jeru- 
salem, the road so often traveled by Jesus in His 
journeys to and from the Holy City. The wa- 
ters of the lake were crossed by vessels of every 
description, from the galleys of the Roman war- 
riors and the gilded pleasure vessels of the Ro- 
man rulers to the rough fishing boats of Beth- 
saida. Josephus says: "The cities here lie very 
thick ; and the very numerous villages are full of 
people, because of the fertility of the soil." Of 
this fertility of the soil of " the land of Gennes- 
eret," he says : "It is so fruitful, all kinds of trees 
grow in it. Walnuts flourish in great plenty ; 
there are palm trees also, which require heat; 
and figs and olives, which require a more tem- 
perate air. Nature seems, as it were, to have 
done violence to herself, to cause the plants of 
different lands to grow together. Grapes and figs 
ripen for ten months in the year, and other fruits 
fill up the other months." 

In this region of natural beauty, amid this 
teeming population, fulfilling the prophecy of 
Isaiah concerning His kingdom, "the land of 
Zebulon, and the land of Naphtali, by the way of 
the sea, beyond Jordan, in Galilee of the nations, 
the people that walked in darkness have seen a 



great light," our Saviour became "a light to 
lighten the Gentiles," as well as "the glory of 
His people Israel." 

For a few days before He went up to Jerusa- 
lem to keep the feast of the passover, Jesus tar- 
ried at Capernaum. Thither He returned many 
times during His ministry, so that it came to 
be spoken of as "His own city." 

Once again, passing over Zebulon andrthrough 
Nazareth, He found Himself traveling the road 
up to Jerusalem over which He had walked with 
Mary and Joseph, twenty years before. Again 
He looked on the plains green with corn in the 
ear, the hillsides bright with wild flowers in their 
glory. Again it was the bright spring month of 
April, called of old " Abib — the earing month," 
and " Nisan — the month of flowers." He was 
no longer the child Jesus. His hour was come. 
Beside Him walked His chosen disciples. 

As they neared the city the way became more 
and more crowded. Not alone with travelers 
like themselves, but with shepherds and their 
flocks of sheep and goats, with droves of cattle 
from Bashan and the region beyond Jordan. 
One thousand lambs alone Avere needed for the 
sacrifices of the occasion, and thousands of sheep 
and oxen. 

They passed the newly white-washed tombs 
of the dead, and of those unhappy living among 
the dead — the lepers, and looked upon the golden 
roofs and marble walls of the Temple. They 
entered the city through whose crowded streets 
they could scarcely press their way. On both 
sides the eastern gate of the Temple — the gate 
Shusan — they found traffickers in all kinds of 
ware and barterers for all kinds of exchange. As 
far as Solomon's porch itself were the shops of 
the merchants, the banks of the money changers. 

In accordance with the Mosaic law, every Is- 
raelite presenting himself must pay atonement 
money, half a shekel, to the priests, and this trib- 
ute was applied to the expenses of the Taber- 
nacle service. Now it was not lawful to pay 
this in coinage defiled with heathen inscriptions 
and symbols, in counters of brass or copper, but 
such currency must be exchanged for the accept- 
able silver coin with which the money changers 
were provided, and for this exchange five per 
cent, was charged by the changers. 

The greed of gain had brought these traffickers 



198 



THE LIFE AND LABORS OF OUR SAVIOUR. 



in coin and wares and animals to the very 
walls of the Temple ; nor had they remained 
there. The Court of the Gentiles, with its broad 
spaces and long arcades, within consecrated pre- 
cincts, had tempted them to overflow its limits. 
There the money changers set up their tables, 
pens were set for sheep, goats and cattle, and 
wicker cages filled with doves were placed. Sell- 
ers shouted the merits of their merchandise, and 
the cries of the animals added to the tumult 
till the services in the neighboring courts was 
lost in this din of commerce. The clinking of 
coin, the bleating of sheep and goat, the bel- 
lowing of oxen, the shrieking Babel of many 
tongues drowned the chant of the Levite and 
the prayer of the priest. 

When Jesus looked upon this debasement of 
the entrance court to the Temple of the Most 
High, "a flame of fire and starry brightness 
flashed from His eye, and the majesty of God- 
head shone in His face." 

" And when he had made a scourge of small 
cords, he drove them all out of the temple, and 
the sheep, and the oxen, and poured out the 
changers' money, and overthrew the tables, and 
said unto them that sold doves : 

" Take these things hence. Make not my Fa- 
ther's house an house of merchandise." 

The common people round Him by their si- 
lence and inaction expressed their approval of 
the deed. The offenders cowered away in con- 
science-smitten terror. His disciples remembered 
how the inspired Psalmist had written: "The 
zeal of thine house hath eaten me up." Only 
the Pharisees and priests, they who had learned 
to carry hypocrisy with their burden of sin, 
dared question Him. 

" What sign showest thou unto us, seeing thou 
doest these things?" they asked. 

Blind leaders of the blind, and self-blinded 
they ! In their hearts they knew that in the 
righteous deed itself was token of authority from 
on High. 

Jesus made answer : " Destroy this temple and 
in three days I will build it up." 

" Forty and six years was this temple in build- 
ing and wilt thou raise it up in three da}^?" 
they replied. 

But He spoke of that temple of God incarnate, 



His body, and after His death His disciples re- 
membered and understood this saying. 

One other event in the life of our Saviour 
stands on the page of sacred history as part of 
this sojourn in Jerusalem. Many believed on 
Him, we are told, when they saw the signs of 
His power, but it was not a saving faith, such as 
His Galilean followers possessed. 

Only one Jew of all Jerusalem acknowledged 
His works as from God, and He not openly, for 
he "came to Jesus by night." This was Nico- 
demus, a Pharisee, a ruler of the Jews, " the 
Master" or " the wise man," third officer in the 
council of the Sanhedrin, famous above all other 
rabbis of Jerusalem for his wealth, his munifi- 
cence and his prayers. Trained in Talmudic 
lore, familiar with the Hebrew scriptures, he had 
learned to look upon the writings of the prophets 
as promising a Messiah who should set up a the- 
ocracy distinguished by zealous fulfillment of 
the Mosaic law, who should establish an earthly 
kingdom from Mt. Zion, and humble Israel's 
enemies beneath her feet. He was minded to 
know the extent of the power, and the source of 
the authority of this new teacher, and since 
the prejudices of his class prevented his coming 
openly to Him, he sought Him by night. 

The house-top is the customary resort of the 
dweller in the East when night falls. The cool 
airs sweep over it; the noises of the street are 
remote from it ; the glories of the evening sky 
seem nearer to it. It is the gathering place of 
the family ; the refuge of the thinker; the chosen 
resort of the devout for prayer. Jesus had with- 
drawn to this resort in the house which was His 
temporary resting place, and there the ruler found 
Him. As they sat together and looked out over 
Jerusalem, beholding the roofs and walls of the 
temple silvered in the rays of the moonlight) 
what hope may not have sprung up in the mind 
of Nicodemus that this might be the looked- for 
Messiah of the Jews, the expected political king ? 
What ambitious belief that he, thus the first 
prominent man of Jerusalem to seek him, should 
be made first in power in that expected kingdom ? 

"Rabbi," he began his confession, "We know 
thou art a teacher come from God, for no man 
can do these signs which thou doest, except God 
be with him." 




CHEIST AND NICODEMTJS. 
"Nicodemus answered, and said unto Him, How can these things be?" 



200 



THE LIFE AND LABORS OF OUR SAVIOUR. 



He was ready, with perhaps unconscious pat- 
ronage, to acknowledge so much. His very pres- 
ence there, to learn more, was indication that he 
would accept more, if it accorded with his own 
learning in such matters, with his eminence in 
leadership. 

Nowhere more absolutely than in His reply to 
this address does our Saviour show that His 
kingdom was not of this world. He sought not 
by argument or concession to conciliate this ruler 
in Israel, and through him secure the influence 
of the Sanhedrin. He opened no special path 
to Himself for this man high in worldly digni- 
ties. With one utterance He swept aside forever 
the plea of self-righteousness. 

" Verily, verily, I say unto you, except a man 
be born again [or from above], he can not see 
the kingdom of God. Except a man be born of 
water and of the Spirit, he can not enter the 
kingdom of God. That which is born of the 
flesh is flesh ; and that which is born of the 
Spirit is spirit." 

" How can these things be ? " cried the aston- 
ished ruler, seeing the teachings of a life-time 
set at naught, the foundation of the faith of his 
fathers crumbling. 

Stretching* forth His hand toward the temple, 
Jesus answered in tones of solemn rebuke and 
warning : 

" Art thou the teacher of Israel, and under- 
standest not these things ? " 

" Verily, verily, I say unto you," JesUs con- 
tinued, "We speak that we do know, and bear 
witness of that we have seen ; and ye receive not 
our witness. If I told you earthly things, and 
ye believe not, how shall ye believe if I tell you 
heavenly things? And no man hath ascended 
into heaven but he that descended out of heaven, 
even the Son of man." 

" As Moses lifted up the serpent in the wilder- 
ness," the solemn words Avent on, while in Divine 
self-abnegation He prophecied His own sacrifice, 
"even so must the Son of man be lifted up; 
that whosoever believeth may in him have eter- 
nal life. For God so loved the world that he 
gave his only begotten Son, that whosoever be- 
lieveth on him should not perish, but have eter- 
nal life." 

Not to Nicodemus alone spake He then: For 
whosoever shall choose to inherit His kingdom 



without end may listen still, believe and be 
saved. " God so loved the world." 



Stronger His love than death or hell; 
Its riches are unsearchable ; 

The first-born sons of light 
Desire in vain its depth to see ; 
They can not reach the mystery, 

The length, the breadth, the height. 



Though temples crowd the crumbling brink 

O'erhanging truth's eternal flow, 
Their tablets bold with what we think, 

Their echoes dumb to what we know ; 
That one unquestioned text we read, 

All doubt beyond, all fear above, 
Nor crackling pile, nor cursing creed, 

Can burn or blot it! God is love. 



What is more tender than a mother's love 

To the sweet infant fondling in her arms? 
"What arguments need her compassion move 

To hear its cries, and help it in its harms ? 
Now if the tenderest mother were possessed 
Of all the love within her single breast 
Of all the mothers since the world began, 
'Tis nothing to the love of God to man. 



Then though the world to challenge move, 

My faith shall bear the test ; 
For since I know that God is love, 

I know that love is best. 



While these events were transpiring in the life 
of our Saviour, and while He yet remained in 
Judea, the faithful witness of John the Baptist 
continued, and he ceased not to call men to re- 
pentance and baptism, and to proclaim the king- 
dom of heaven at hand. Persecuted by the ec- 
clesiastics' of Jerusalem because he denounced 
their complacent self-righteousness and declared 
worthless their theology, he left Bethabara and 
that region of Jordan, and continued his minis- 
trations on the west bank of the Jordan, "in 
Enon near to Salim." His life was drawing to- 
ward its end in martyrdom, but until there 
closed about him the walls of the dungeon where 
hate of his godliness and fear of his truthfulness 



THE LIFE AND LABORS OF OUR SAVIOUR. 



201 



cast him, he testified to Him whose messenger 
he was. When his disciples brought him tidings 
that men were seeking Jesu§, he rebuked the 
jealousy for his own fame, which he saw in their 
words, and this rebuke is his last testimony to 
the Messiah recorded for us. 

"A man can receive nothing, except it have 
been given him from heaven. Ye yourselves 
bear me witness that I said, I am not the Christ, 
but, that I am sent before him. He that hath 
the bride is the bridegroom ; but the friend 
of the bridegroom, which standeth and heareth 
him, rejoiceth greatly because of the bridegroom's 
voice ; this my joy therefore is fulfilled. He 
must increase, but I must decrease. He that 
cometh from above is above all ; he that is of 
the earth is of the earth, and of the earth he 
speaketh ; he that cometh from heaven is above 
all. What he hath seen and heard, of that he 
beareth witness ; and no man receiveth his wit- 
ness. He that hath received his witness hath 
set his seal to this, that God is true. For he 
whom God hath sent speaketh the words of God ; 
for he giveth not the spirit by measure. The 
Father loveth the Son, and hath given all things 
into his hand. He that believeth on the Son 
hath eternal life ; but he that obeyeth not [or 
believeth not] the Son shall not see life, but the 
wrath of God abideth on him." 

From the time of the Passover, the month of 
flowers, till the winter sowing time was passed, 
Jesus with His disciples abode " in the land of 
Judea." Then He went again into Galilee, choos- 
ing the road which ran through Samaria, the 
most direct route, but one shunned by the Jews 
because it lay through that hated country. Trav- 
eling from the early morning, noon found them 
near Sychar, in the land the patriarch Jacob had 
given his best-loved son, Joseph. " And the 
well of Jacob was there." 

Wearied with the journey, Jesus rested by the 
well while His disciples went into the town to 
buy food. And " a woman of Samaria," com- 
ing to draw water, He said to her : 

" Give me to drink." 

No courtesy is so often asked in the East; 
none so promptly tendered, but this woman hesi- 
tated to comply. She lowered the water jar from 
her head and rested it upon the stones that 
formed the curbing of the well, and looked first 



upon the traveler in his Jewish garb, soiled with 
the dust of the road, then up to Mts. Gerizim 
and Ebal, rising on either hand. 

"How is it," she said, "that thou, being a 
Jew, askest drink of me, which am a Samaritan 
woman ? " 

The teachings of generations of hatred and 
fanaticism was in the question. After the He- 
brews had been carried into Assyrian captivity, 
the land of Samaria was repeopled with heathen 
inhabitants from Babylon, Cnthah, Ava, Ha- 
math and Sepharvaim. These dwelt in the cit- 
ies of Samaria, and feared not the Lord, until, 
terrified by the increase of lions and other wild 
animals, they sent for one of (he exiled priests, 
who taught them the worship of Jehovah. This 
worship they for a time combined with the wor- 
ship of idols, but as years passed they learned 
to follow rigidly the law of Moses. After the re- 
turn of the Israelites to Jerusalem, they sought 
recognition and affiliation ivith them, but their 
overtures were met with scorn and mocking by 
the followers of Ezra and Nehemiah. Mutual 
resentments followed, and the bigotry of these 
divided worshipers of the one Jehovah increased 
with the passing years. 

The Samaritans built a temple on Mt. Gerizim 
to rival that at Jerusalem. After it was destroyed 
by the Jews under John Hyrcanus they still 
claimed a greater holiness for their mount than 
that of Mt. Moriah. They accepted only the 
Pentateuch as inspired Scriptures, and accused 
the dwellers in Jerusalem of adding to the Word 
of God in accepting the writings of the proph- 
ets. Herod the Great took as one of his wives 
a daughter of their people, and for this, and be- 
cause the Jews hated him, they supported him. 
After his' death, when Judea and Galilee were 
in uproar, they remained faithful to Roman 
rule, for which loyalty a fourth of their taxes 
were remitted, and added to the burdens of 
the people of Judea. Under Roman patronage 
their province flourished, in proportion as Judea 
waned, and, as we have seen, Judea's degrada- 
tion was completed when it was annexed to 
Syria. 

The Jews were no less demonstrative of their 
antipathy. They called the dwellers in Samaria 
" Cuthites," referring to their heathen origin. 
They claimed that a people who had once wor- 



202 



THE LIFE AND LABORS OF OUR SAVIOUR. 



shiped five gods could never be accepted of Jeho- 
vah. The high-priests of the temple at Jerusalem 
cursed the dwellers in Samaria with a special 
curse from time to time. They excommunicated 
them in every form, and by every name sacred 
to the Jew. To eat a mouthful of food that had 
been touched by a Samaritan was to a Jew as if 
he ate of the flesh of swine. A Jew might have 
dealings with a heathen ; never with a Samari- 
tan. To receive one under his roof called down 
the curse of God. Centuries of strife and blood- 
shed had reddened the border roads of these two 
peoples. No Jewish train passed from Galilee 
through Samaria to Judea, unless able to guard 
and defend itself. In our Saviour's time the 
sophistry of the Jewish rabbis had drawn fine 
distinctions, enabling the Judean people to use 
anything profitable to themselves from Samaria, 
but the hatred was still active, the enmity un- 
dying. 

Now through this country walked our Saviour, 
unattended save by His few unarmed followers; 
He sat by Jacob's well, under the shadow of the 
sacred mountains of Samaria. In His Jewish 
dress He rested there alone, and lifted His calm 
eyes to the face of the Samaritan woman, and 
asked her to give Him a drink of water from the 
well. 

The walls of hatred and bigotry must crumble 
at His touch ; at His look the clouds of fanaticism 
must melt away, to let the sun of Truth shine 
through. 

Answering the wondering question of the Sa- 
maritan woman, Jesus told her of the water of 
life, as recorded by the Evangelist St. John. He 
told her, too, of her own unhappy life of sin, un- 
til she said to Him humbly : 

" Lord, I perceive thou art a prophet." Then, 
it may be to draw Him away from a theme so 
painful to herself, or that she thought it an op- 
portunity to settle the long-disputed question, 
she went on : " Our fathers worshiped in this 
mountain, but ye say that in Jerusalem is the 
place where men ought to worship." 

As wide as His kingdom was His answer : 
" Woman, believe me, the hour cometh, when 
neither in this mountain, nor in Jerusalem shall 
ye worship the Father. Ye worship ye know 
not what. We worship that which we know, 
for salvation is of the Jews. But the hour com- 



eth, and now is, when the true worshipers shall 
worship the Father in spirit and truth ; for such 
doth the Father seek to be his worshipers. God 
is a Spirit, and they that worship him must wor- 
ship in spirit and truth." 

" I know that Messiah cometh, which is called 
Christ," the woman answered. " When he is come 
he. will declare unto us all things." 

" I THAT SPEAK UNTO THEE AM He," Was the 

answer. 

Awful mystery of the plan of salvation! To 
unknown shepherds only had dwellers in Heaven 
been sent with tidings of His birth. After stand- 
ing before the Sanhedrin in His own temple at 
Jerusalem, He sought this wayside well, and to 
this obscure, ignorant, sinful Samaritan woman 
He first declared His Messiahship. 

The disciples returning with the food they had 
been to seek, beheld their Master thus in con- 
verse with amazement : He — a Jewish rabbi — 
talking with a woman, and that woman a Samar- 
itan. " No Rabbi," says the Talmud, " is to 
speak with a woman, even if she be his wife, in 
the public street." " Let the words of the Law 
be burned," said the Rabbi Eleazer, "rather than 
committed to women." "He who instructs his 
daughter in the law," says the Talmud, "instructs 
her in folly." In the opening prayer in the syn- 
agogue the Jew yet devoutly returns thanks that 
he was not born a woman. He who came that 
man might walk free in the law of God, pro- 
claimed Himself first to a woman, and in His 
kingdom only is she free. 

The woman of Samaria, forgetting alike her 
thirst and her water jar, hastened back to the 
town to tell what had befallen her, and the dis- 
ciples pressed the Master to eat. Such was His 
sweet power over them, even while they under- 
stood Him not, that no one of them dared ques- 
tion Him of what they had seen. 

" I have food to eat," He told them, " that ye 
know not of. My meat is to do the will of him 
that sent me, and to accomplish his work." 

Looking over the sweep of valley and plain 
before them, " Say not ye, there are yet four 
months, and then cometh the harvest? Behold, 
I say unto you, Lift up your eyes," pointing 
them to the people who were hastening with 
the woman back to the well, "and look upon the 
fields that they are white already unto harvest." 



THE WOMAN OF SAMAEIA. 
"Whosoever drinketh of the water that I shall give him, shall never thirst." 



204 



THE LIFE AND LABORS OF OUR SAVIOUR. 



Two days He remained with these Samaritans, 
who besought him to tarry with them, and 
many of them believed on Him, confessing 
Him to be " the Saviour of the world." 

Then He went northward, passing through 
Shechem, crossing the Samaritan border at En- 
gannim, the " fountain of gardens," on the 
southern slope of Esdraelon. Once again in 
Galilee He returned to Cana by way of the green 
pastures and fields of the plain of Battauf. 

To Him at Cana came a high officer of the 
court of Herod Antipas, in whose home at Caper- 
naum a loved young son lay sick unto death 
of a fever. This nobleman, or ruler at Herod's 
court, had found the skill of physicians vainly 
exercised in his son's behalf, had heard of the 
power of Jesus as shown in Judea, and that He 
was returned to Galilee. Hastening over the 
tAventy miles that separated Capernaum and 
Cana, he came to Jesus, and besought Him to 
come down to his house and save the life of his 
dying boy. 

Sadly Jesus looked upon him, so unconscious 
of his own need of spiritual health, never think- 
ing to ask for deliverance from spiritual death : 
" Except ye see signs and wonders, ye will in no 
wise believe," He said. 

All the father's heart went out in the answer : 
" Sir, come down ere my child die." 

" Go thy way ; thy son liveth," answered the 
ever-compassionate Jesus. The nobleman had 
thought it necessary that the Healer should see 
his son, but he believed the words that Jesus 
spake and went his way. Before he reached 
Capernaum his servants met him with the tidings 
that his son lived, and that the fever left him at 
the hour when Jesus had spoken. " This," says 
St. John, "is again the second sign that Jesus 
did, having come out of Judea into Galilee." 

For some time Jesus remained at the home 
of Nathanael, in Cana, the other disciples re- 
turning to their own homes at Bethsaida, and 
resuming their occupation as fishermen on the 
sea of Galilee. 

John the Baptist was seized by Herod Anti- 
pas and imprisoned in the dungeon of Machaerus. 
Notwithstanding the religious rulers of the Jews 
had not honored John, the common people be- 
lieved him to be a prophet of God, and all Pales- 
tine was agitated, from day to day, with rumors 



of his danger at the hands of the tyrant Antipas 
had grown to be since he had taken as his wife 
the wicked Herodias. It was after the spiritual 
awakening that followed John's preaching that, 
during a religious ceremonial in the temple at 
Jerusalem, a conflict arose between some of the 
Roman garrison of the city and certain pilgrims 
from Galilee. A struggle ensued in which the 
soldiers pressed into the courts of the temple 
and cut down the Galileans at the great altar 
itself, mingling their blood with that of the 
beasts slain for the sacrifices. The whole land 
was in a tumult of religious fanaticism, and 
looking for the long-expected deliverance of 
Israel. When, therefore, Jesus resumed His 
teaching, the Galileans gladly received Him, 
hoping He was about to establish that kingdom 
on earth they looked for. 

St. Luke records : " And Jesus returned in 
the power of the Spirit into Galilee, and a fame 
went out concerning him through all the region 
round about. And he taught in their syna- 
gogues, being glorified of all." But in Nazareth 
He was not so received. 

There, on a Sabbath day, He entered the 
synagogue where He had often been an unnoticed 
worshiper. In the synagogue, after the prayers, 
which might never be abridged on a Sabbath day, 
two lessons were read, one from the Law, called 
parashah, one from the Prophets, called haphta- 
rah. No ordained ministers conducted these 
services, but the lessons were read by any com- 
petent person, under permission of the chief of 
the synagogue, and the reader was at liberty to 
comment on the text when it had been given 
to the congregation. 

As Jesus advanced to the seats of the Elders, 
the chazzan, or clerk whose duty it was to care 
for the sacred books, drew aside the silken cur- 
tains of the painted ark where they were kept, 
and handed Him the roll of the prophet Isaiah, 
which contained the haphtarah for the day. 
With it He faced the congregation who stood 
up to listen to Him, and read : 

" The Spirit of the Lord is upon me, because 
he anointed me to preach good tidings to the 
poor ; he hath sent me to proclaim release to the 
captives, and recovering of sight to the blind, to 
set at liberty them that are bruised, to proclaim 
the acceptable year of the Lord." 



LIFE AND LABORS OF OUR SAVIOUR. 205 



Awful grandeur was in these words of the 
living God falling from the lips of Him in 
whom they were fulfilled. The length of the 
haphtarah might be from three to twenty-one 
verses, but Jesus, resting His text on this 
gracious promise, closed the roll, handed it back 
to the clerk, and, as was the Jewish custom, sat 
down to make His comments. Every eye was 
fixed upon Him, every ear was attentive, as He 
began His discourse with the plain statement 
that in Him was fulfilied the inspired prophecy 
uttered by Isaiah seven hundred years before. 

" To-day hath this scripture been fulfilled in 
your eyes," He told them. 

And they accepted Him not, murmuring 
among themselves, "Is not this Joseph's son?" 
And when He would have taught them further, 
their rebellious murmurs rose louder, " Is not 
this the carpenter, the son of Mary, the brother 
of James, and Joses, and Judas, and Simon? 
And are not his sisters here with us ? " 

He had done no mighty works in Nazareth ; 
His miracles had been in Cana, His power 
shown forth at Jerusalem. Why should He 
teach them as one having authority, without 
establishing that authority by some wonder- 
moving sign ? And when He, reading their 
hearts, reminded them that Elijah had only 
saved the Phenician woman of Sarepta, though 
there were many widows in Israel in his day, 
and Elisha had only healed the Syrian leper, 
Naaman, though in his day there were many 
lepers in Israel, their fury burst all bounds, and 
in a frenzy of anger they rose and swept Him 
from the synagogue, and to the brow of the 
hill above the town, " that they might throw 
Him down headlong." 

But the hour of His sacrifice was not yet 
come, and " He, passing through the midst of 
them, went His, way." Nevermore was the face 
of Jesus seen in Nazareth, never again did the 
worshipers in its synagogue have opportunity 
to accept the Son of God there. 

" A prophet is not without honor save in his 
own country and among his own kin, and in 
his own house." Thus, while the revealed 
word of God endures, stands the testimony of 
Jesus against the Nazarenes with whom he had 
dwelt for thirty years. " They knew him not." 

Another Sabbath day found Him in Caper- 



naum, where, again, He taught in "the syna- 
gogue, and again the people marvelled at this 
new method of teaching, that one should speak 
with authority and not in the spirit of the 
past, in words of their accepted prophets. In 
this assembly was a poor demoniac, and the 
divine voice with its holy message pierced 
through the perturbations of his darkened 
mind, till the spirit of evil within him, strug- 
gling against the good, cried out : 

" Ah ! what have we to do with thee, thou 
Jesus of Nazareth ? art thou come to destroy 
us ? I know thee whom thou art, the Holy 
One of God." 

Not for a moment accepting this testimony 
of the Evil One to His origin and office, Jesus 
turned toward the suffering man, and to the 
devil within him gave command : 

" Hold thy peace, and come out of him." 

The demoniac fell upon the ground, con- 
vulsed by the evil power that had so long held 
him in bondage. But the word of his deliver- 
ance had been spoken, and he arose whole and 
in his own mind, for his tormentor had heard 
a voice before which devils tremble and which 
they must obey. 

Never had the people who witnessed this 
scene beheld such a manifestation of power, 
and as they went abroad that day they ques- 
tioned one another in amazement, "What is 
this ? " 

From the synagogue Jesus went down to the 
house of Simon Peter, whose wife's mother lay 
ill of fever, and He healed her, so that she 
rose and ministered to them that day. And 
when the sun had set, ending the Jewish Sab- 
bath day, many were brought to Him ill of 
different diseases, upon whom He laid His 
hands, healing them. Other devils Pie cast out, 
also, forbidding them to proclaim Him the 
Christ. 

Little wonder that when he would have 
walked apart the next clay the multitude fol- 
lowed Him, and besought Him that He would 
not go from them. Ever gentle in His answers 
to those who came to Him in~ any spirit but 
that of self-righteousness and vain glory, yet 
did His answer to this entreaty convey a re- 
buke to their selfishness, a lesson of that love 
to others that is His constant command : 



206 



LIFE AND LABORS OF OUR SAVIOUR. 



" I must preach the good tidings of the king- 
dom of God to the other cities also ; for there- 
fore was I sent." 

But again, the multitude pressing about Him 
as He walked by Gennesaret, He taught them. 
Entering the fishing boat of Simon Peter, He 
had the boat put a little way from the land, 
and again proclaimed the kingdom of God to 
the multitudes that lined the shores. After He 
had finished speaking, at His command Simon 
let down the nets, though he had toiled all 
night and had taken nothing, and the miracu- 
lous draught of fishes was taken in, as recorded 
in St. Luke. 

When Jesus came from Nazareth to Caper- 
naum, rejected and cast out by kinsfolk and 
townsmen, He found Simon whom He had 
named Peter, and Andrew his brother, and the 
two sons of Zebedee, James and John, following 
their calling on the sea of Galilee, Bethsaida 
lying on the outskirt of Capernaum. These, 
who had been with Him by the Jordan, and 
accompanied Him up to Jerusalem, welcomed 
His coming among them. And before He left 
Capernaum to make that circuit of Galilee " to 
the other cities " of which He spoke, He called 
them formally to be His disciples. 

" Come ye after me, and I will make you 
to become fishers of men," was His command 
and His promise to them. The requirements 
of His service are in the record, " and they left 
all, and followed him." Thus He chose four of 
His disciples, humble fishermen of lowly Beth- 
saida in despised Galilee. 

In the prompt obedience to Him, the entire 
trust in Him, shown then and ever after by 
John and James, the influence of a pious home 
may be traced. A mother had trained them 
who feared God and looked for the deliverance 
of Israel, the good Salome. She, too, accepted 
the_ Christ, ministered to Him of her substanee 
while He went about His father's work, and in 
that darkest hour she was one of the faithful 
few who stood at the foot of the cross on which 
He was lifted. 

After preparatory prayer, alone with His 
Father in the hours of the night, in solitude, 
Jesus with these disciples went from one to 
another of the towns and villages of Galilee. 
In the synagogues of Dalmanutha, Magdala, 



Chorazin, and in other places, as well as in 
Capernaum and Bethsaida, His voice was lifted, 
calling men to repentance, proclaiming the 
kingdom of God at hand. Throughout all 
Galilee He healed the sick, till the wonder of 
it was noised abroad in all the land. St. 
Matthew tells us: 

" The report of him went forth into all Syria, 
and they brought unto him all that were sick, 
holden with divers diseases and torments, pos- 
sessed with devils, and epileptic and palsied; 
and he healed them. And there followed him 
great multitudes from Galilee and Decapolis, 
and Jerusalem, and Judea, and beyond Jordan." 

Matthew was the last chosen of the disciples 
whose calling has special mention in the record 
of the Evangelists. He was also named Levi, a 
Jew by birth, the son of Alpheus. When Jesus 
called him he was in the service of the Roman 
government, a tax collector, or receiver of the 
custom duty the Roman conquerors had im- 
posed upon Jewish traffic. These imposts, the 
badge of their servitude, were hated by the 
Jews, and the officer collecting them came in 
for a good share of the detestation. The Pub- 
lican, as this officer was called, was classed by 
the Jew with the very dregs of the people of 
that day, and a Jew who would accept such 
office was despised even more than a foreigner 
who might fill it. But He who came to level 
all such distinctions of caste, passing one day 
by the place of toll where Matthew sat, and 
knowing that the heart of the man was pre- 
pared for the words, looked upon him and said : 
" Follow me." 

And again the sacred record is that another, 
obeying the sacred voice, "forsook all, and rose 
up and followed him." 

As St. Matthew makes record, the wonder of 
the miracles our Saviour performed in this cir- 
cuit of Galilee spread over all the land. Be- 
yond Palestine, on the north, they were the 
common talk of all Syria. The wide district of 
the ten cities on the east — the Decapolis — 
heard of them, as did the inhabitants of Perea. 
To the south, the people of Jerusalem and all 
Judea were talking of them. Day after day the 
sad crowds of sufferers gathered in the path He 
walked, and by a word, or a touch, He healed 
them. Pain and sickness vanished when His 



THE KAIS1NG OF LAZABUS. 
"He cried with a loud voice, Lazarus, come forth." 



208 



THE LIFE AND LABORS OF OUR SAVIOUR. 



footsteps pressed the earth, rejoicings filled the 
lands His eyes rested upon in these journeyings. 
Near one of the towns He visited thus to bless 
He came upon a leper. 

Of all the diseases of that day none was so 
much dreaded, and with such good cause, as 
leprosy. This abhorred disease first showed 
itself in little specks on the eyelids and on the 
palms of the hands. The unhappy victim thus 
seized upon had then to watch a malady which 
separated him from all mankind slowly, slowly 
but surely, fasten itself upon him day after day. 
The specks of deadly whiteness widened. They 
appeared upon different parts of his body. His 
hair was bleached white wherever they showed 
themselves at its roots. Shining scales covered 
the affected parts. Swellings and sores afflicted 
him. From the skin the disease ate its way 
through, tissues, bones, and joints, to the very 
marrow. His nails fell out; his hair fell off. 
The organs of speech, of hearing, of sight, weak- 
ened, decayed, and became as powerless at last 
as if he were indeed of the dead with whom he 
was reckoned. 

For the Mosaic law was pitiless to the leper. 
It proscribed him as above all men unclean. 
The disease was regarded as a direct " stroke of 
God," "a punishment on some special sin." It 
was declared hereditary to the fourth generation. 
All men were warned to keep aloof from the 
infection. The leper was required to keep away 
from all walled towns, whose inhabitants were 
permitted to stone him if he entered such. Pie 
was to rend his outer garment ; to go bare- 
headed ; to cover his mouth so as to hide his 
beard as was done in lamentations for the dead. 
Harshest of all commands to one so afflicted, it 
Avas demanded of him that at the approach of 
any human being, he, so needing the loving 
touch of human sympathy, should lift his voice 
and cry, "Unclean! unclean!" He was forbid- 
den to speak to any one, whether a stranger or 
the dear ones of his own former household. He 
could not even return a salutation. "These 
four are accounted as dead," says the Talmud, in 
its cruelty, " the blind, the leper, the poor, and 
the childless." Dead thus among the living, the 
unhappy leper dragged the chain of lengthening 
days till the hand of death was indeed laid 
upon him, the only kindly touch he could hope 
to feel. 



" Room for the leper, room ! " and as he came 
The cry passed on : " Room for the leper, room ! " 

And aside they stood, 

Matron, and child, and pitiless manhood, 
All who met him on his way, and let him pass. 
And onward through the open gate he came, 
A leper with the ashes on his brow, 
Sackcloth about his loins, and on his lip 
A covering, stepping painfully and slow, 
And, with a difficult utterance, like one 
"Whose heart is with an iron nerve put down, 
Crying, " Unclean ! unclean ! " 

He knelt beside a stagnant pool 
In the lone wilderness, and bathed his brow, 
Hot with the burning leprosy, and touched 
The loathsome waters to his fevered lips, 
Praying he might be so blessed — to die. 
Footsteps approached, and with no strength to flee 
He drew the covering closer on his lip, 
Crying, " Unclean ! unclean ! " and in the folds 
Of the coarse sackcloth shrouding up his face, 
He fell upon the earth till they should pass. 



But in the multitude that thus came toward 
this leper was One who could set aside all law, 
because He was above all law. And when, from 
the murmurs of the throng about him, this leper 
knew that they followed Him who had worked 
such wonders in all Galilee, hope and faith 
shook the dull pulses of the disease that held 
him. Prostrate at the feet of Jesus he threw 
himself, with that cry of faith which has never 
in all ages been uttered to remain unanswered : 

" Lord," in his agony he cried, " if thou wilt, 
thou canst make me clean ! " 

And He stretched forth his hand and touched 
him, saying, " I will ; be thou made clean." 



And lo ! the scales fell from him ! and his blood 
Coursed with delicious coolness through his veins, 
And his dry palms grew moist, and on his brow 
The dewy softness of an infant stole. 
His leprosy was cleansed ! And he fell down 
Prostrate at Jesus' feet, and worshiped Him. 



In that touch the new dispensation of the 
gospel of our Lord was revealed, the proclama- 
tion was made that Judaism was abrogated. In 
the eyes of the Jew, from the standpoint of the 
Mosaic law, even a healer could not touch a 
leper without himself becoming unclean. But 



THE LIFE AND LABORS OF OUR SAVIOUR. 



209 



when Jesus heard the cry of faith, "Lord, if 
thou wilt," His instant answer was: "I will." 
No wall of formalism could keep the humble 
suppliant beyond reach of His Divine touch. 
Nevertheless, He commanded the newly healed 
man to go to Jerusalem, and present himself to 
the priest for the ceremonial which the law re- 
quired should accompany and attest the cleans- 
ing and recovery of a leper. Thus, " It be- 
cometh us to fulfill all righteousness." 

This healing of the leper was noised abroad 
more than all the miracles Jesus had before 
wrought. The former leper himself, in his grat- 
itude forgetting the injunction of the Healer, 
" See thou say nothing to any man," went about 
telling everywhere the story of his cure. For a 
time, such was the commotion created, " Jesus 
could no more openly enter a city, but was with- 
out, in desert places." Wherever He went, the 
people from every quarter came to Him. When, 
therefore, He went again to Capernaum, so 
many sought to see Him and hear Him speak 
that Peter's house, where He was staying, was 
filled, and the multitude extended far out be- 
yond those who were able to catch the sound of 
His voice, as " He spake the word unto them." 

Pressing into this 'crowd came four men bear- 
ing a litter on which lay one sick with palsy. 
When they could not press through the throng 
that filled the doorway, they uncovered the roof 
of the house, and let down through it the bed on 
which the sick man was lying. Jesus sat within 
the house teaching, and among those listening 
to His words were certain of the Pharisees and 
doctors of the law, who, St. Luke tells us, "were 
come out of every village of Galilee and Judea 
and Jerusalem." Seeing the faith of the sick 
man and of his friends, and the persistance with 
which they had sought His presence, the gracious 
Healer said to him sick of the palsy, knowing 
well what was his greatest need : 

"Man, thy sins are forgiven thee." 

The wondrous words struck with astonish- 
ment all who heard them. It proclaimed not 
only His own sinlessness, but His power of abso- 
lution of the sins of others. The rabbis present 
felt in a moment all the utterance implied. To 
pass it unchallenged was to allow a claim before 
which the power they held over the people would 
be shattered. Their whispers with one another, 



their frowning faces, their gestures of alarm, in- 
dicated their disapproval. The murmur rose 
among them : 

" Who is this that speaketh blasphemies ? 
Who can forgive sins, but God alone ? '' 

Jesus looked upon these murmurers, they who 
set themselves apart as the special followers of 
God, and who were, and would choose to remain, 
so far from God's kingdom. Stern was the 
rebuke He administered to them : 

" Why reason ye in your hearts? Whether is 
easier to say, Thy sins are forgiven thee, or to 
say, Arise and walk? but that ye may know 
that the Son of man hath power on earth to 
forgive sins," — 

So far He had spoken directly to these scribes 
and Pharisees, and all within hearing listened in 
wonder that He dared thus rebuke the teachers 
of the law. Now He turned to the poor bed- 
ridden sufferer, whose eyes were raised implor- 
ingly to His face, and His voice softened into 
music ineffable as He completed the lesson He 
taught these stiff-necked formalists : 

" I say unto thee, Arise, and take up thy 
couch, and go unto thy house." 

His word was enough. The helpless limbs of 
the palsied man moved ; his muscles obeyed his 
will ; life throbbed through all his torpid body, 
and his veins pulsed with the blood of health. 
Slowly he rose, scarce realizing it was so, his 
eyes still fixed on his deliverer, until he stood 
erect in manhood's strength before them all. 
Without a word, obeying the command of the 
Healer, he stooped and rolled together the mat 
which was his bed, and with it passed out 
through the awestruck throng. Amazement ran 
like a tremor of fear from man to man of all 
those who had witnessed this miracle ; then, 
with true Eastern demonstrativeness, they broke 
out in praises of God. The discomfited Phari- 
sees were for the time silenced. Question they 
might the power of this new teacher to forgive 
sins, but would the people who had just seen 
His power to heal, listen to their doubts? In 
silence, but with sullen faces, they drew their 
robes about them, and departed. The hour had 
come when, following out the purpose for which 
He had come, our Saviour set Himself in open 
opposition to Judaic law and tradition, and 
thenceforth, as well He knew, He must work 



210 



THE LIFE AND LABORS OF OUR SAVIOUR. 



under the ban of the ecclesiastics of that re- 
ligion. Thenceforward He walked under the ever 
deepening shadow of that cross on which one 
day their hatred should be suffered to lift Him. 

So passed the days of our Lord's first minis- 
try while "He walked in Galilee." Healing 
the sick, casting out devils, teaching the multi- 
tudes, offering salvation to all who would listen 
to Him, He went from town to town of Galilee. 
He was not clad in soft raiment of byssus or 
purple, like Herod's courtiers. He wore not the 
ephod of the Levite, nor the sweeping robes of 
the haughty Pharisees, with borders ostenta- 
tiously embroidered with prayers. Neither on 
His arm nor His forehead was seen the phylac- 
teries those vain-glorious teachers loved to make 
broad. The simplest dress of his time and 
country sufficed for Him. The seamless woven 
tunic, girdled around the waist, reaching from 
neck almost to the sandalled feet. Over that 
the blue outer robe, of simplest material. At 
each corner of this garment the fringe and blue 
ribbon the Law enjoined, but of unostentatious 
size, for not in outward showing would He call 
attention to His mission as a teacher. Often as 
He walked in the warm sunshine under the 
Syrian sky the white keffiyeh covered His hair 
and fell about His neck and shoulders. 

The multitudes who looked upon Him saw a 
face paler than the olive-tinted faces of the fish- 
ermen disciples about Him, shaded on either 
side by long and waving hair ; eyes that glowed 
and lightened with a glance indescribable as He 
told of the mysteries of holiness, that softened 
even to tears when He looked on the miserable 
suppliants that thronged His pathway ; a face 
patient and calm, already stamped with the sor- 
roAvs of others He had come to bear ; a face that 
already told of midnight vigils in desert places, 
when the sins of a world pressed their burden 
on a sinless nature. 

They saw Him homeless — never to Him be- 
longed one foot of the earth He had come to 
bless. They saw Him who had been born in a 
cavern-stable, cradled in a manger, reared in a 
carpenter's home ; repudiated by the Jewish 
schools in which He had never been a pupil, yet 
daily teaching, preaching, and healing in their 
midst. He had come unto His own. Would 
His own receive Him? 



It was after one of these days of loving and 
ceaseless toil, Jesus retired with the nightfall to 
that mountain solitude where it was His wont 
to find rest and peace in prayer. " And He 
continued all night in prayer to God." When 
the day broke He called about Him twelve of 
those who believed on Him, and followed Him 
as disciples. Of these chosen twelve, eight were 
from Capernaum and Bethsaida : Simon Peter 
and his brother Andrew ; the two sons of Zebe- 
dee and Salome, John and James ; three sons of 
Alpheus, Matthew, James the Less, and Jude, 
the latter also known as Lebbeus (the stout- 
hearted) and as Thaddeus (the brave), and Philip. 
Of the remaining four chosen one was from 
Cana, Nathaniel, son of Tolmai, thence called 
Bartholomew. Thomas, whose Hebrew name 
was in Greek Didymus, and Simon the Zealot, 
were also chosen, and like all the others were 
Galileans. From Judea came only one of these 
twelve, Judas, from the little village Kerioth, in 
the south of that province, called from his town 
Judas Iscariot, who should betray his Master. 

These Jesus instructed that they might, in 
due time, carry His gospel over a wider area 
than He would visit during His earthly labors. 
No earthly reward was held out to them ; on the 
contrary, they were called to abandon home and 
family, to hold their lives at His service, to pre- 
pare for humiliations and indignities. Absolute 
self surrender, present and final, and devotion 
to the work to which they were called, were the 
conditions of this discipleship. 

As the day deepened, Jesus with the chosen 
Twelve descended from the green summit of 
Kurn Hattin, to a plateau of the hill where He 
found waiting, as St. Luke tells us, " a great 
multitude of his disciples, and a great number 
of the people from all Judea, and Jerusalem, 
and the sea coast of Tyre and Sidon, which 
came to hear him, and to be healed of their 
diseases." His first work was to relieve the 
physical distress of those who sought Him. 
" They that were troubled with unclean spirits 
were healed, and all the multitude sought to 
touch him, for power came forth from him, and 
healed them all." Then He opened His lips in 
that sweet discourse which has given to the hill 
for us the name of " Mount of Beatitudes," pour- 
ing forth a diapason of blessings, the glad 
tidings of a new dispensation. 



JAIRUS' DAUGHTER. 
"Damsel, I say unto thee, Arise.' : 



212 



THE LIFE AND LABORS OF OUR SAVIOUR. 



"Blessed are the poor in spirit; for theirs is 
the kingdom of heaven. 

" Blessed are they that mourn ; for they shall be 
comforted. 

"Blessed are the meek; for they shall inherit 
the earth. 

" Blessed are they that hunger and thirst after 
righteousness ; for they shall be filled. 

" Blessed are the merciful ; for they shall obtain 
mercy. 

" Blessed are the poor in heart ; for they shall 
see God. 

"Blessed are the peacemakers; for they shall 
be called sons of God. 

" Blessed are they that have been persecuted for 
righteousness sake ; for theirs is the kingdom of 
heaven. 

" Blessed are ye when men shall reproach you, 
and persecute you, and say all manner of evil 
against you falsely for my sake. Rejoice, and be 
exceeding glad, for great is your reward in 
heaven. For so persecuted they the prophets 
which were before you." 

"Out of the midst of the fire, of the cloud, of 
the thick darkness, with a great voice," the Law 
was given to Moses on Mt. Sinai, that desolate 
hill whose red granite crags looked down upon a 
scorching wilderness. On the green hillside of 
Kurn Hattih, sloping toward the silvery waters 
of Gennesaret, our Saviour enunciated the gospel 
of His kingdom. 

Yet as His discourse flowed on, He failed not 
to impress upon His listeners that these New 
Commandments were not given to supersede, but 
to complete the Law which was given their 
fathers of old from Sinai. The eternal principles 
of right embodied in the commandments Jeho- 
vah gave to His chosen people Israel, were to be 
observed and fulfilled. " Till the heaven and the 
earth pass away, one jot or one tittle shall in no 
wise pass away from the law, till all things be 
accomplished," Jesus told them. 

Rather He urged upon them a more perfect 
fulfillment of the commands laid upon their 
fathers. They were not only to observe the let- 
ter of the law in outward action ; they were to 
be so imbued with its spirit that their thoughts 
should be governed by its precepts. Reminding 
them that those who were to constitute His king- 
dom were to be the " salt of the earth," " the 



light of the world," He warned them that their 
righteousness, if they would enter the kingdom 
of heaven, must exceed that of the scribes and 
Pharisees whose boast was in their observance of 
the Mosaic law and ritual. Llis followers must 
strive, henceforth, to be perfect, even as their 
Father in heaven was perfect. They were not 
only to avoid the actual commission of the sins 
forbidden in the Decalogue, they were to strive 
after that state of heart which should preclude 
desire to sin. 

Ostentatious professions of holiness they must 
avoid ; their alms should be given in secrecy ; 
their prayers uttered in solitude rather than in 
public places ; their fastings were not to be trum- 
peted to the world, but to be private self-denials. 
They were to love not only those who loved them, 
but also their enemies. They were to judge not; 
condemn not. Love — love to God, and love to 
man, mercy, self-sacrifice, this was the doctrine 
of the new commandments founded on the old. 
If the Sermon on the Mount recorded by St. Mat- 
thew and that recorded by St. Luke be the same, 
such was the discourse delivered by our Saviour 
on the Mount of Beatitudes. 

To this period of His ministry belong some of 
the most gracious works He wrought in Galilee. 
" Jesus went," one of the early Christian Fathers 
wrote, "from teaching to miracles." "Having 
taught as one who had authority," says Canon 
Farrar, " He proceeded to confirm that authority 
by accordant deeds." 

After the sermon on the mount, passing through 
Hattin village, and across the narrow plateau, 
leaving Magdala on the right as He descended 
the ravine, He passed through Bethsaida again 
to Capernaum, great multitudes accompanying 
Him. There He was met by a deputation of 
Jewish elders, who besought Him to heal the 
valued slave of a certain centurion, saying, in 
behalf of the centurion, "He is worthy that thou 
shouldst do this for him ; for he loveth our 
nation, and himself built us our synagogue." 

" I will come and heal him," was the instant 
and gracious answer. 

And Jesus went with them. But while they 
were yet far from the house, messengers from 
the centurion met them, humbly entreating 
Jesus, in the centurion's name, not to enter 
the house of a Gentile, though he was one 



THE LIFE AND LABORS OF OUR SAVIOUR. 



213 



having authority, for he was not worthy of such 
honor. 

"Say the word, and my servant is healed," 
was the trusting message of the centurion. 

Then Jesus, touched by the marvelous faith 
of this Gentile, turned to the multitude that 
followed Him, and in His simple comment was 
ministered a rebuke to their doubts and un- 
belief: 

" I say unto you, I have not found so great 
faith, no, not in Israel." 

" And they that were sent," St. Luke tells us, 
" returning to the house, found the bond servant 
whole." 

Jesus and His disciples sat at meat in the 
house of Matthew, and many publicans and 
sinners sat down with them. And when the 
ever-carping scribes and Pharisees saw this they 
questioned the disciples : " How is it that He 
eateth and drinketh with sinners?" 

And Jesus Himself answered them: "They 
that are whole [or strong] have no need of a 
physician, but they that are sick. I am not 
come to call, the righteous, but sinners, to re- 
pentance." 

Like an idle wind the words passed by their 
deadened ears. But in all the years that have 
since rolled by, what gracious consolation have 
they carried to them "that would hear," what 
medicinal balm they have been for the sin-sick 
soul. 

Others sought to know why the disciples of 
John, and of the Pharisees fasted, Avhile His 
disciples ate and drank, and looking lovingly 
upon His followers gathered affectionately about 
Him, and foreseeing the time when they must 
labor alone, when He should have departed to 
be with the Father as from the beginning, He 
made answer : 

" Can ye make the sons of the bride-chamber 
fast, while the bridegroom is with them ? But 
the days will come, and when the bridegroom 
shall be taken away from them, then will they 
fast." 

On a Sabbath-day Jesus walked through the 
cornfields with His disciples. And they plucked 
the ears and rubbed them in their hands, being 
an hungered, and ate of them. This, also, was 
observed by the Pharisees, and condemned by 
them. The distrust of the priestly and legal 



order of the Jews toward Jesus was growing rap- 
idly into that hatred which was to culminate 
on Calvary. The Baptist had failed not to de- 
nounce their sham piety, and to hold up their 
shortcomings to the nation. And the preaching 
of the Baptist had been silenced in a dungeon 
where their machinations had aided in imprison- 
ing him. But his successor was now more 
dreaded. From the time of the cleansing of the 
Temple at Jerusalem it is not likely any move- 
ment of Jesus was unnoted by spies, sent to 
mark His words and acts, and report them to 
the ecclesiastics at Jerusalem. More and more 
often as the Gospel narratives record His circuits 
in Galilee, we come upon mention of what 
" scribes and Pharisees " said of His work. 

No feature of the Jewish system was so marked 
as their outward strict observance of the Sab- 
batic law. The divine simplicity of the com- 
mand to observe the day of rest as given through 
Moses, the scribes had overlaid and obscured 
with a multitude of puerile injunctions and pro- 
hibitions, intended to settle every possible con- 
tingency of individual, social or public life. The 
kind of knot that might be tied or untied was 
prescribed. A sailor's knot, or a camel-driver's 
knot, might neither be tied nor loosened, but a 
knot that might be untied with one hand might 
be undone. A shoe or sandal, a flesh-pot or a 
wine-skin, might be tied. A pitcher at a spring 
might be tied with a body sash, but not with a 
cord. The quantity of food that might be car- 
ried on a Sabbath from one place to another was 
defined. It must be less in bulk than a dried 
fig. Of water, as much as would make an eye 
salve. " A Sabbath-day journey " was two thou- 
sand cubits. The Sabbath began with sunset on 
Friday, and ended at sunset on Saturday. Its 
beginning and close was announced by a trum- 
pet, blown by some official duly invested with 
the office. No fire could be kindled or extin- 
guished during that time, not even for the sick. 
The money-girdle must be taken off, tools laid 
aside. The pockets were to be searched before 
sundown on Friday, lest one going out on the 
Sabbath might unconsciously carry Avith him 
some forbidden article. One must not go out of 
his house with a needle or a pen in hand, near 
the close of the Friday, lest he forget to lay it 
down when the Sabbath began. Bones might 



214 



THE LIFE AND LABORS OF OUR SAVIOUR. 



not be set on that day, nor any injury attended 
to. If one were buried under ruins, and alive, 
he might be taken out. If dead, he must be 
left till the day was ended. The refinements of 
the Jewish casuistry as to what it was or was 
not lawful to do or to wear had passed the 
bounds of the ridiculous. If one had a tooth- 
ache, vinegar might be put into the mouth, if it 
were afterward swallowed, but it might not be 
spat out again. Oil might be swallowed for a 
sore throat, but the throat must not be gargled 
with oil. To wear one kind of a sandal was to 
carry a burden. Shoes or sandals with nails in 
the soles were unlawful. One might carry a 
burden on his shoulder, it must not be slung 
between two. One might not carry a loaf of 
bread on a public street, but if two carried it, it 
was lawful. 

The evasions and deceits that ever accompany 
unwise and unnecessary legislation were widely 
practised among the Jews, by none more than 
by these teachers of the law themselves. How 
plainly and how often must their duplicity have 
forced itself upon the attention of the benignant 
Jesus before His gentle lips were unclosed to call 
upon them the woes they had diligently laid up 
for themselves. 

The act of the disciples in plucking the corn 
was an offense against nothing but this Rabbin- 
ical- interpretation of the law of Sabbatic rest. 
By law and by Eastern custom it was then, 
and still is, permitted any one to pluck ears 
enough in a cornfield, or grapes enough from a 
vine, to satisfy hunger. But the plucking was a 
kind of harvesting, the rubbing the ears in some 
sort a grinding of the corn, and both acts came 
under the head of " work " forbidden by the Rab- 
binical casuistry. The occasion was seized by 
the waiting Pharisees. 

" Why do ye that which it is not lawful to 
do on the Sabbath-day ?" they said, rather than 
questioned. 

And Jesus rebuked them, reminding them how 
their father David, when he was an hungered, 
ate the shew bread that was in the house of the 
Lord, and gave to those that were with him, 
bread the law commanded should be eaten by the 
priests only. Farther than that He put Himself 
and His followers above and beyond their criti- 
cism, for with all majesty He ended the rebuke : 



"The Son of man is lord of the Sabbath." 

Again on a Sabbath-day He sat teaching in a 
synagogue of Capernaum, " and there was a man 
there, and his right hand was withered." The 
enemies of the divine Teacher and Healer were 
there also, sitting in the chief seats of the syna- 
gogue watching what He would do, that they 
might accuse Him. By their fine drawn dis- 
tinctions, since this man was not in danger of 
immediate death from his malady, to cure him 
on that day would be Sabbath-breaking, the 
penalty for which was that the violator of the 
law should be stoned to death. And Jesus, 
knowing their thoughts, bade the stricken man 
stand forth in their midst. 

One moment the eyes of the Healer rested com- 
passionately upon him, then they were raised to 
the scowling faces of the rabbis. 

" I ask you," He said to them, but in the stern 
accents was not the doubt of a questioner, "Is 
it lawful on the Sabbath to do good or to do 
harm? To save a life or to destroy it?" 

The words rang through the synagogue, and 
silence followed. The challenge was unanswered. 
How would the puerilities taught in the narrow 
school of Schammai have sounded, if offered in 
return for this simple question, which neverthe- 
less was as wide as the needs of humanity ? 
And Jesus " looked round about on them all," 
then to the stricken man He gave command : 

" Stretch forth thy hand." 

And at the word the hand that had hung use- 
less and helpless was made alive, as vigorous as 
its mate. But the rebuked elders, " filled with 
madness, communed one with another, what they 
might do to Jesus." And " with the Herodians 
took counsel against him, how they might de- 
stroy him." 

Twenty-five miles to the southwest of Caper- 
naum, on the northwest slope of Jebel el Duhy, 
or Little Hermon, when Jesus " walked in Gali- 
lee," stood Nain, " the fair." The plain of Es- 
draelon stretched west from the foot of the hills, 
the heights of Zebulon and Tabor formed the 
background of one of the loveliest scenes of nat- 
ural beauty in all Palestine, as seen from the 
slopes of the hill where the. walled town of Nain, 
now a squalid village of ruins, then nestled. 
Forth from its gate one summer morning to take 
the downward path to the plain moved a sad 



216 



THE LIFE AND LABORS OF OUR SAVIOUR. 



procession. Carried upon the open frame used 
as a bier in Palestine, lay a dead man ; behind 
the bier moved slowly the funeral train, and 
wailings and lamentations for the dead filled the 
air. No words can convey the desolation rep- 
resented there so well as the simple record of St. 
Luke: "There was one carried out that was 
dead, the only son of his mother, and she a 
widow.'' 

Down the Jordan valley and across the Es- 
draelon plain, leaving Mt. Tabor on the right, 
Mt. Endor on the left, that same summer morn- 
ing there had journeyed toward Nain another 
procession. Jesus and His disciples, followed by 
a concourse of people, approached the town as 
the funeral procession passed through the gate. 
" Much people of the city '' Avere with the be- 
reaved mother, when the compassionate eyes of 
Jesus looked upon her. The heart "acquainted 
with grief" alone could feel the grief that rent 
hers. 

"Weep not," said the Ever-Compassionate to 
her, He of whom it is written, " He wept," but 
never that He smiled. 

Then He approached the bier and touched it, 
and the bearers stood still. Breathlessly the 
multitude waited. A Jewish Rabbi would have 
passed as far as possible from the dead, to avoid 
defilement. But this was a prophet ! On the 
other side of this very hill was Shunem, where, 
as they had been taught, Elisha had raised from 
the dead an only son. Jezreel's plain was near 
at hand, where Elijah had returned to life the 
Phenician widow's son. Would this new teacher, 
with agonies, with wrestlings and prayers, per- 
chance stretching himself upon the dead as the 
prophet of old had done, appeal to Jehovah to 
give back life at the supplication of a faithful 
servant? Ah, a greater than Elijah and Elisha 
was there. Not the prophet of God, but the 
Lord of Life himself spoke : 

"Young man, I say unto thee, arise." 

The "Weep not" had not been more softly, 
gently spoken, but the dead heard. The young 
man " sat up, and began to speak." And Jesus 
gave him back to his mother — a gift from God. 

The silence of the multitude was broken : " A 
great prophet is arisen among us," they cried. 
And they broke forth into chanting and glorify- 
ing God. " God has visited his people," they 



sang. And the wonderful deed was told through 
all Judea, and in all the region round about. 

There came to Jesus in these days disciples 
of John the Baptist, bringing from him the 
question : 

" Art thou he that cometh, or look we for 
another?" 

John had now lain for many weary months a 
captive in the dungeon at Machasrus, hourly 
menaced by death from the hatred of Herodias, 
while the weak Herod Antipas, fearing her anger 
if he released the prophet, fearing the anger of 
the people if he put him to death, remained un- 
decided Avhat to do with him. John's disciples 
had brought him from time to time tidings of 
the work of Jesus. Who can say what was in 
his heart when he sent them out with the ques- 
tion, the appeal, to Jesus to know if He were in- 
deed the Messiah. 

If it were doubt, if it were a feeling that he 
was deserted, what joy must have filled the faith- 
ful servant's breast when they returned with 
their answer. While they were with Jesus " he 
cured many of diseases, and plagues and evil 
spirits and on many he bestowed sight." When 
He sent them back, He commanded them : 

" Go your way and tell John what things ye 
have seen and heard ; the blind receive their 
sight, the lame walk, the lepers are cleansed, the 
dead are raised up, the poor have good tidings 
preached to them." 

And when they were gone, Jesus bore witness 
to John as a prophet and His messenger, and 
again sternly reproved those who would accept 
not the prophet nor Himself. And of the cities 
where His mighty works had been clone, where 
He was still doubted, where He was to be re- 
jected, He said : 

" Woe unto thee, Chorazin ! woe unto thee, 
Bethsaida! * * * It shall be more tolerable 
for Tyre and Sidon in the day of judgment 
than for you. And thou, Capernaum, shalt 
thou be exalted into the heaven ? Thou shalt go 
down into Hades. * * * It shall be more 
tolerable for the land of Sodom in the day of 
judgment than for thee." 

In sweet contrast to this awful denunciation 
of those who rejected Him is His call to all who 
in simplicity of heart will receive Him, as re- 
corded for us by St. Matthew, when after having 



THE LIFE AND LABORS OF OUR SAVIOUR. 



217 



thanked the Father that His kingdom was re- 
vealed to such, He gave voice to the glad tidings : 
" Come unto me all ye that labor and are 
heavy laden, and I will give you rest. Take my 
yoke upon you and learn of me ; for I am meek 
and lowly: and ye shall find rest unto your 
souls. For my yoke is easy and my burden is 
light." 



Jesus sat at meat in the house of Simon, a 
Pharisee, one of a number of guests. Among the 
many whom curiosity and interest had drawn 
unbidden to the room, where, according to the 
rules of Oriental courtesy, they could not be re- 
fused admittance though not welcomed, came a 
woman of the city, an outcast. A branded sin- 
ner in the eyes of all who knew her story, a peni- 
tent sinner in the eyes of Jesus, who sees not as 
man sees. She had brought a flask of ointment, 
she had stood behind Him, at His feet, and lis- 
tened in trembling hope to His gracious words, 
unheeding the cold looks others cast upon her, 
until the weight of love pressed her to her knees. 

" She wet His feet with her tears, and wiped 
them with the hair of her head, and kissed His 
feet and anointed them with the ointment." 

The Pharisee looked on in cold disfavor. He 
little knew how much nearer to the kingdom of 
God, in her humility and her tears, was this sin- 
ner whose touch he would have considered pollu- 
tion, than was he, clothed in his self-righteous- 
ness. In his heart he thought, 

" This man, if he were a prophet, would have 
perceived who and what manner of woman this 
is which toucheth him, that she is a sinner." 

And He who reads hearts, resting His serene 
eyes on the troubled face of the Pharisee, said : 

"Simon, I have somewhat to say to thee." 

" Master, say on," was the constrained reply. 

"A certain lender had two debtors," Jesus 
said, " the one owed five hundred pence, the 
other fifty. When they had not wherewith to 
pay, he forgave them both. Which of them 
therefore will love him most?" 

"He, I suppose, to whom he forgave most," 
Simon answered. 

"Thou hast judged rightly," said Jesus. He 
looked compassionately down upon the woman, 
whose face was now hidden in her dishevelled 
hair as she shrank abashed before the gaze of so 



many " levelled eyes whose meaning was con- 
tempt." 

" Simon, seest thou this woman ? I entered 
into thine house, thou gavest me no water for 
my feet, but she hath wetted my feet with her 
tears, and wiped them with her hair. Thou 
gavest me no kiss, but she, since the time I came 
in, has not ceased to kiss my feet. My head 
with oil thou didst not anoint, but she hath 
anointed my feet with ointment. Wherefore, I 
say unto thee, her sins, which are many, are for- 
given ; for she loved much. But to whom little 
is forgiven, the same loveth little." 

This rebuke to Simon was very pointed. 
Whatever may have been his motive in asking 
Jesus to his table, and from his thoughts con- 
cerning the sinner we know he was not a fol- 
lower of Jesus, he had been guilty of discourtesy 
to his guest. When the guest has, as is the cus- 
tom, left his sandals at the door, for the host to 
offer him water for his feet, to imprint a kiss of 
welcome on his cheek, to proffer perfume for 
his hair, is only an ordinary form of Eastern 
hospitality. All these greetings, from the words 
of Jesus, we know Simon had failed to proffer. 

To the woman Jesus spoke the words of peace 
and life everlasting : " Thy sins are forgiven. 
Thy faith hath saved thee. Go in peace." 



She sat and wept beside His feet. The weight 

Of sin oppressed her heart ; for all the blame, 

And the poor malice of the worldly shame, 

To her was past, extinct, and out of date ; 

Only the sin remained — the leprous state. 

She would be melted by the heat of love, 

By fires far fiercer than are blown to prove 

And purge the silver ore adulterate. 

She sat and wept, and with her untressed hair 

Still wiped the feet she was so blessed to touch : 

And He wiped off the soiling of despair 

From her sweet soul, because she loved so much. 

I am a sinner, full of doubts and fears, 

Make me a humble thing of love and tears. 



Speak low to me my Saviour, low and sweet, 
From out the hallelujah, sweet and low. 
Lest I should fear and fall, and miss Thee so, 
Who art not missed by any that entreat. 
Speak to me as to Mary at Thy feet, — 
And if no precious gums my hands bestow, 
Let my tears drop like amber, while I go 
In search of Thy divinest voice, complete 
In humanest affection. 



218 



THE LIFE AND LABORS OF OUR SAVIOUR. 



The summer of this year of our Saviour's life 
was passed by Him in Galilee, where He con- 
tinued to heal the sick and to proclaim the good 
tidings. The Twelve whom He had chosen were 
with Him, journeying in successive circuits 
through the towns and villages of the province, 
returning often to Capernaum. By the multi- 
tudes He was regarded as a rabbi, even as a 
prophet. They saw the manifestations of His 
power, and acknowledged it, even while they 
failed to comprehend its source. In some home, 
when the day's journey on foot was over, He 
was made welcome. Thence, with the rising of 
another sun, He would depart with blessings. 
The manner of His life was such as He enjoined 
ujoon the- Twelve, at the time He set them 
apart, they should follow when the time for their 
separate ministry should come. St. Matthew re- 
cords His words : 

" Into whatsoever city or village ye shall enter, 
search out one who in it is worthy ; and there 
abide till ye go forth. And as ye enter into the 
house salute it. And if the house be worthy, 
let your peace come upon it. But if it be not 
worthy, let your peace return to you. And who- 
soever shall not receive you, nor hear your 
words, as ye go forth out of that house or that 
city, shake off the dust of your feet.'' 

On those who should thus reject His mes- 
sengers He pronounced this terrible sentence : 

"Verily I say unto you, It shall be more tol- 
erable for the land of Sodom and Gomorrah in 
the day of judgment, than for that city." 

So far in His ministry the people of Galilee, 
except in the synagogue at Nazareth, had re- 
ceived Him gladly, even if without understand- 
ing. But the time was coming when they, too, 
would reject Him, and pass under sentence. 
So far they gave Him a continued and increas- 
ing support. This was a daily growing evil in 
the eyes of the hostile ecclesiastics. Whatever 
parties had arisen in Judaism, all had alike 
demanded fanatical loyalty to the Law, the 
Temple and the Scribes. Criticism was not 
tolerated ; blind acceptation of their teachings 
was commanded. Jesus taught without their 
training or their approval, and as one having 
authority. He examined the received opinions 
of the day, and exposed and unsparingly de- 
nounced what was false and pernicious in them. 



The superhuman power He exercised they could 
not deny, nor could they show themselves pos- 
sessed of any thing approaching it. It is true 
the rabbis and their disciples, the exorcists, 
"cast out devils," as was then the common ex- 
pression concerning certain ailments to which 
many of the people were subject. But they 
used adjurations, spells and such formulae as 
was used with equal effect by the heathens they 
despised. The simplicity with which Jesus per- 
formed His miraculous cures, the majesty of His 
commands which instantly secured the obedience 
of the evil power, made" their doubtful rites the 
more humiliating. Their hopes of a coming Mes- 
siah were unchangeably fixed on one who should 
establish an outward political kingdom. The 
teaching of Jesus ever was : " My kingdom is 
not of this world." Rejecting Him themselves, 
and determined to destroy His influence over 
the people, ever more and more the religious 
rulers of the Jews "sought how they might de- 
stroy him." 

When Jesus, at Capernaum, as recorded by St. 
Matthew, healed "one possessed with a devil, 
blind and dumb," so that " the dumb man spake 
and saw," " all the multitude were amazed, and 
said, Is not this the son of David?" 

In despite of their previously erroneous con- 
ception of the purpose of the coming Messiah, 
it was impossible for the people to look with un- 
prejudiced eyes on the miracles Jesus wrought, 
and not question in their hearts, and of one 
another, "Is not this the Messiah?" 

It was this rising popular feeling favoring the 
belief in the divine power and special mission 
of this new prophet that the scribes and Phari- 
sees dreaded. On this occasion the Pharisees, to 
counteract the impression produced by the won- 
derful cure, said : 

"This man does not cast out devils, but by 
Beelzebub, the prince of the devils." 

Jesus, knowing their thoughts, deploring the 
hardness of their hearts, knowing well the in- 
fluence of their authority and teachings on the un- 
happy, blinded people, answered them fittingly, 
and the words He spake then to these stiff-necked, 
self-blinded leaders, are to-day, as then, a warning 
against bigotry and self-righteousness, the sol- 
emn assurance that a merciful God will not 
stay His hand forever from judging evil-doers : 



THE LIFE AND LABORS OF OUR SAVIOUR. 



219 



" Every kingdom divided against itself is 
brought to desolation ; and eveiy city or house 
divided against itself shall not stand : and if 
Satan casteth out Satan he is divided against 
himself; how then shall his kingdom stand? 
And if I by Beelzebub cast out devils, by whom 
do your sons cast them out? Therefore shall 
they be your judges. But if I by the Spirit of 
God cast out devils, then is the kingdom of God 
come upon you. Or how can one enter into the 
house of the strong man, and spoil his goods, ex- 
cept he first bind the strong man ? And then he 
will spoil his house. He that is not with me, is 
against me ; and he that gathereth not with me, 
scattereth. Therefore I say unto you, Every sin 
and blasphemy shall be forgiven unto men, but 
the blasphemy against the Spirit shall not be 
forgiven. And whosoever shall speak a word 
against the Son of man it shall be forgiven him ; 
but whosoever shall speak against the Holy 
Spirit, it shall not be forgiven him, neither in 
this world nor in that which is to come. Either 
make the tree good and its fruit good, or make 
the tree corrupt, and its fruit corrupt ; for the 
tree is known by its fruit. Ye offspring of vipers, 
how can ye, being evil, speak good things ? For 
out of the abundance of the heart the mouth 
speaketh. The good man out of his good treas- 
ures bringeth forth good things; and the evil 
man out of his evil treasures bringeth forth evil 
things. And I say unto you, that every idle 
word that men shall speak, they shall give ac- 
count thereof in the day of judgment. For by 
thy words thou shalt be justified and by thy 
words thou shalt be condemned.'' 

At this point of His discourse He was inter- 
rupted by " certain of the scribes and Pharisees." 
No disrespect is in the fact of the interruption, j 
for it was common in the most solemn Jewish 
assemblies for a questioner to break in upon a \ 
teacher. But in the demand made by those who j 
interrupted Him was a strange inconsistency. 
After having just witnessed a marvellous cure 
at His command, and having denounced it as 
accomplished by the power of evil, they dared to 
say to Him : 

" Master [or teacher], we would see a sign 
from thee." 

It may be that the words of denunciation 
addressed so pointedly to them had stirred even 



their sluggish hearts. At that moment they may 
have thought if to their demand were vouch- 
safed an answer in the shape of some astonish- 
ing miracle, they, too, would debate whether this 
might not, after all, be the looked for Messiah. 
Their hearts were set on the coming of one who 
should repeat the great deeds of Moses and of 
Joshua. Josephus records the uprising of many 
false Messiahs whose great promises misled the 
people. In his " Antiquities " is recorded how, 
under the procurator Fadus, one Theudas drew 
many people to the Jordan, on his promise that 
they should see Israel once more walk through 
on dry land. In his " Bellum Judea" he tells of 
a pretended prophet, who in the reign of Felix, 
gathered thirty thousand people on the Mount 
of Olives to see him throw down the walls of 
Jerusalem as Joshua had done those of Jericho. 
Other like instances are recorded by him. 

When these scribes and Pharisees made this 
demand of Jesus, it may have been with the 
thought that some such answer would be ac- 
corded them. But it was ever characteristic of 
our Saviour's ministry that He met the demands 
of doubters with reproof. It was only to the cry 
of faith He gave the gracious answer "I will." 

To these doubters he gave no sign of power 
on their demand. Answering them, He prophe- 
cied of His own death and resurrection as a sign 
that should be given of the Son of man. Com- 
paring them to a man from whom an unclean 
spirit had gone out only to return with " seven 
other spirits more evil," He ended His dis- 
course with another solemn warning : 

'•' And the last state of that man was worse 
than the first. Even so shall it be also unto 
this generation." 

On this occasion, while He was still teaching, 
word was brought Him, as He sat in the house 
of Peter, that " His mother and His brethren 
stood without, seeking to speak to Him." Such 
was the throng of people, they could not enter 
the house. His answer recalls the answer He 
gave when Mary sought Him in the Temple, and 
He said : " Wist ye not that I must be about my 
Father's business?" Now, when the message 
was given Him, He turned and looked lovingly 
upon His disciples, and stretched out His hands 
towards them, saying, 

" Behold, my mother and my brethren ! For 



220 



THE LIFE AND LABORS OP OUR SAVIOUR. 



whosoever shall do the will of my Father which 
is in heaven, he is my brother, and sister, and 
mother." 

The same day He went down to the shore of 
Gennesaret, and" a great multitude out of every 
city" following Him, He entered a boat which 
His disciples pushed from the shore. Seated 
there, a favorite pulpit with Him on many sub- 
sequent occasions, He instructed the listeners 
who lined the shore. His sermon was in par- 
ables, the first recorded of His teachings in that 
form. He drew His imagery from nature as it 
was unfolded about them. There were the 
fields of Gennesaret, sown with corn, corn that 
was springing up, except where the trodden 
paths pressed down the growth. Birds fluttered 
over the young ears, eager to feed upon them. 
In places, only a struggling growth was visible, 
for the stones choked the roots, and the corn 
withered away under the sun, not having root. 
In other places, where the cultivator had neg- 
lected to root out the thorns and thistles, these 
had crowded out the grain. But where the 
ground had been properly prepared and properly 
cultivated, the yield promised to be an hundred 
fold, sixty fold, thirty fold. This was the ground- 
work of the " Parable of the Sower." 

To us, trained to associate the parables of Je- 
sus with His own interpretation of them as given 
His disciples, their meaning is plain. It could 
not have been so to the simple and uninstructed 
people whom He addressed. Much must have 
been unfamiliar to them in such discourse, and 
therefore difficult of apprehension. For this 
reason it is not probable the seven parables 
closely related by St. Matthew were delivered by 
our Saviour on this one occasion. St. Mark, in- 
deed, speaking, of them says, " And with many 
such parables spake He the word unto them, as 
they were able to hear it ; and without a parable 
spake he not unto them : but privately unto his 
own disciples he explained all things." 

The phrase " as they were able to hear it," 
would indicate that they were not all spoken 
on one occasion. But as St. Matthew has grouped 
them together, we pass them in review in the 
same order. 

The second of the parables he records, likened 
the kingdom of heaven to the good seed ' sown 
by the husbandman, in which, while the hus- 



bandman slept, his enemy sowed tares, and, to 
save the wheat, both had to be left until the 
time of harvest, when the wheat was gathered 
for the barn, and the tares were bound for burn- 
ing. " He that hath ears to hear, let him hear," 
was the close of the exposition on this parable 
the Teacher gave His disciples. 

In the third parable He likened the kingdom 
of heaven to a grain of mustard seed, least of all 
seeds, but when grown, greater than all herbs, 
a tree, in whose branches the birds might lodge. 
A fourth parable likened it to a little leaven, 
which, when the woman had hidden it in three 
measures of meal, leavened it all. In a fifth par- 
able, the kingdom of heaven was represented by 
a treasure hid in a field, and the finder sold all 
he had to buy the field. Again, in a sixth par- 
able, it was likened to a pearl of great price, to 
possess which the merchant seeking goodly 
pearls would sell all he had. In the seventh 
and last of these parables recorded by St. Mat- 
thew, it was likened to a net cast into the sea, 
bringing up fish' of every sort. But when the 
fishers had drawn the net to the shore, they 
"gathered the good into vessels, but the bad they 
cast away." 

In St. Mark and in St. Luke is recorded 
another similitude with which the kingdom is 
set forth, the candle or the lamp, whose light 
must not be covered, but put on a stand, recall- 
ing the injunction, "Let your light so shine," 
afterward given. " Take heed what ye hear," 
St. Mark records. " Take heed therefore, how ye 
hear," is the record of St. Luke. This is the 
lesson of the Parables : " He that hath ears to 
hear, let him hear," and, " Take heed how ye 
hear." 

Whatever may have been the teachings of the 
clay when the first of these parables was spoken, 
those teachings were continued until the night 
fell, and Jesus was very weary. His mortal 
frame was taxed almost beyond its powers of en- 
durance, by the eager insistance of the selfish, 
unthinking multitudes who thronged about Him, 
and made demands upon Him of every kind. 
It was of His work in these days that St. Mark 
made the simple, striking record : 

" And he cometh into a house, and the multi- 
tude cometh together again, so that they [Jesus 
and the disciples] could not so much as eat bread." 



THE LIFE AND LABORS OF OUR SAVIOUR. 



221 



The same Evangelist, records of the close of the 
day of the first parables : 

" And on that day, when even was come, he 
saith unto them [the disciples], let us go over 
unto the other side. And leaving the multitude, 
they take him with them, even as he was, in the 
boat." 

" Even as He was." So great had been the 
pressure upon Him, so utter was His weariness, 
it was necessary for Him to be free from the mul- 
titude, though the departure should be made 
without any preparation. The boat lay near the 
landing-place of Capernaum, on the south side 
of the town, but Capernaum could no longer be 
the quiet resting-place for Him that it had been. 
There were the priests and schoolmen He had 
that morning repulsed. There were the kinsmen 
He had refused to see, who, St. Mark tells us, 
'"went out to lay hold on him: for they said, 
He is beside himself." Doubtless a cunning sug- 
gestion of the ecclesiastics, to whom the simple 
family at Nazareth would give attentive ear. 
Capernaum could be no longer His home. 
Yearning for quiet and solitude, He must find 
it now on the lonely eastern shore, in the thinly 
populated province of Perea. 

Yet again, before the boat could be pushed off, 
He must answer these who sought, but not with 
proper preparation of heart, to be His disciples. 
First came a Scribe, impressed by the new teach- 
ing, who confidently said, " Lord I will follow 
thee whithersoever thou goest." And to him Je- 
sus made answer: " The foxes have holes, and the 
birds of the air have nests, but the Son of man 
hath not where to lay his head." Another would 
follow when he should have buried his dead 
father. " Follow me," was the startling answer, 
" and let the dead bury their own dead." And 
to a third who would first say farewell to friends 
at home, the answer — one since made the test 
of all who would follow Him — was: "No man 
having put his hand to the plow, and looking 
back, is fit for the kingdom of heaven." These 
tests of sincerity which the Wise Teacher offered 
were sufficient to repel the three who had thought 
of following Him, but not sufficiently thought 
of conditions or consequences. 

The interruptions to the disciples' preparations 
ceased at length, they made ready to depart, the 
little boat spread her sails, and the voyage across 



the lake began. For a time, as St. Mark tells us, 
" there were also other little ships with Him," 
but when darkness fell upon the waters only the 
disciples' boat was there. Jesus laid His weary 
head upon the steersman's cushion, and was 
soon fast locked in the dreamless sleep of one 
utterly worn and weary; the calm sleep of one 
at peace with God. 

So profound was this slumber that the com- 
motion which soon filled the boat disturbed Him 
not. A storm came fiercely down upon the little 
inland sea. The air was filled with whirlwind, 
the suddenly turbulent waters rocked and tossed 
the little craft; the waves beat its frail sides 
cruelly. The weary One slept on. 

Higher and higher rose the foaming waves till 
they dashed over the boat at bow and stern. 
Their spray wetted His garments, His face, His 
hands, and still He woke not. The darkness 
deepened, the stars were blotted out, the heavens 
disappeared. To the terrified disciples nothing 
was visible but the white foam of the angry 
waves rushing in upon them. The hurricane 
laughed at their skill, and their hardy courage 
sank before its terrors. The boat strained, its 
timbers groaned and cracked, its sides were stav- 
ing in, it was filling, sinking, ere with loud cries 
they woke the weary Master. 

" Lord ! Lord ! Master ! Master ! " they cried, 
"save!" "Master, carest thou not that we per- 
ish?" 

The Master rose at once, and looked calmly 
on the scene. His first rebuke was to His doubt- 
ing followers : " Why are ye fearful, ye of little 
faith ? " 

Then to the wind and waves He gave com- 
mand : " Peace ! be still ! " 

One moment the hurricane tossed His flutter- 
ing garments and streaming hair, the next, the 
winds dropped to a zephyr, and a great calm 
fell upon the waters. One moment the eager 
gazing disciples could scarce distinguish the 
form of Him who spake with such majesty, the 
next, the starlight shone full upon His calm, 
sweet face and on the gently rippling surface of 
the water about the boat. 

" And they feared exceedingly, and said one 
to another, what manner of man is this, that 
he commandeth even the winds and the water, 
and they obey him ? " 



THE LIFE AND LABORS OF OUR SAVIOUR. 



My bark is wafted on the strand 

By breath divine ; 
And on the helm there rests a hand 

Other than mine. 

One who has known in storms to sail, 

I have on board; 
Above the raving of the gale 

I hear my Lord. 

He holds me when the billows smite, 

I shall not fall ; 
If sharp, 'tis short; if long, 'tis light, 

He tempers all. 



Morning dawned ere the disciples' boat touched 
the eastern shore of the lake where Jesus sought 
for, solitude. Even there He was to find neither 
peace nor rest. They landed in that sparsely 
settled part of Perea called by Matthew " the 
country of the Gadarenes," and by Mark and 
Luke, " the country of the Geresenes," also named 
Gergesenes, the province taking its name from 
the capital city, called both Gadarene and 
Geresene. Along the central ravine of the wady 
Feik, nearly opposite Tiberias on the other shore, 
was the road which led up to the city on the 
height beyond the ravine. The soft limestone 
rock along the way was seamed with caverns, in 
some of which the dead were buried, while others 
were given over to the possession of those un- 
happy beings afflicted with the madness then re- 
garded as demoniacal possession. The civiliza- 
tion of that day made no attempt to establish 
hospitals or asylums for these unfortunates. 
When their malady, assumed such form as to 
make them dangerous to others, they were, like 
the lepers, driven forth from among their fellow- 
men, to live as best they might among the tombs 
of the dead and in desert places. 

Straitway, when Jesus had landed, there met 
him, coming from one of these cavern tombs, " a 
man with an unclean spirit, who had his dwell- 
ing in the tombs ; and no man could bind him, 
no, not with a chain, because that he had been 
often bound with fetters and chains, and the 
chains had been rent asunder by him, and the 
fetters broken in pieces, and no man had 
strength to tame him. And always, night and 
day, in the tombs and in the mountains, he was 
crying out, and cutting himself with stones." 



This striking picture of the poor unfortunate, 
as given in the ever graphic record of St. Mark, 
shows him to have been one of the most danger- 
ous of the homicidal demoniacs. No one of 
this class ever failed to recognize and acknowl- 
edge the power and personality of the great 
Healer. And now this unhappy one, " when he 
saw Jesus from afar, ran and worshiped him." 
His loud agonizing cry rang through the still air, 
as he sank at Jesus' feet, where he made moan : 
" What have I to do with thee, Jesus, thou Son 
of the Most High God ? I beseech thee, torment 
me not." 

" What is thy name ?" questioned the Healer. 
To recall to a maniac's mind his name is often to 
awaken his memory, and by a rush of associations 
produce a lucid interval. But this madman's in- 
dividuality was swallowed up in the multitude 
of terrors that possessed him, the unclean spirits, 
as he believed, holding his soul, and his wild 
answer was : 

" My name is Legion, for we are many." 

The legion of the Roman army numbered six 
thousand, and to him it seemed as if demons 
to that number possessed him. To those who 
knew his fierceness, how he had fallen upon men 
and made the way dangerous to travelers, how 
he had tormented himself "day and night," the 
same seemed true. The disciples caught the 
feeling of the hour, and when, after the entreaty 
of the possessed one that the devils tormenting 
him might be permitted to enter a herd of swine 
feeding near, there followed the rushing of the 
herd over the steep hill-side into the lake, it 
seemed to them, as to the other witnesses of the 
cure, that the evil spirits had indeed entered into 
the swine and hurried them to their destruction, 
and they so make record. The keepers of the 
swine hastened away with the same story, and 
told it in the city and in the country. 

Those who heard them nocked down to the 
shore " to see this thing that had come to pass." 
They saw a stranger standing there, in his ap- 
pearance nowise more remarkable than any trav- 
eler who sought their city. About him were 
grouped men whom by their attire and faces 
they recognized as Galilean fishermen, who often 
crossed the lake to their shore, and whose fishing 
boat now rocked on the water. What else saw 
they? 



LIFE AND LABORS OF OUR SAVIOUR. 223 



Only the figure of him who had heen the 
terror of their city so long, so that none dare 
pass that way, the filthy, evil-possessed demoniac. 
There was the wonder of "thing that had come 
to pass." His countenance was no longer con- 
vulsed and distorted, the hues of health, the 
light of understanding, played upon it. His 
eyes were no longer lurid and threatening; filled 
with tears of gratitude, they were raised in ado- 
ration to the benignant face of the stranger. 
Some pitying hand had offered him a cloak, 
and with that he had covered his nakedness. 
So they in amazement beheld " him that was 
possessed with devils, clothed and in his right 
mind ; him that had the legion : and they were 
afraid." 

They honored not, they comprehended not, 
this manifestation of the power and presence of 
God. They sought not to comprehend it, but 
shrank from the presence of the mysterious, re- 
fusing to receive or*e who could do such mighty 
work. And they began to beseech Jesus to " de- 
part from their borders." 

At once the rejected One turned to leave them, 
but not in anger, for when the sufferer He had 
restored to manhood's dignity followed Him to 
the water's edge and implored the privilege of 
entering the boat with Him, He made answer : 

" Go to thy house, unto thy friends, and tell 
them how great things the Lord hath done for 
thee, and how he had mercy on thee." 

Like that other of whom we have written to 
whom much had been forgiven, and whose love 
was proportionate, this restored one obeyed with- 
out a murmur. "And he began to publish in 
Decapolis how great things Jesus had clone for 
him, and all men did marvel." 

Thus the Saviour, notwithstanding He was 
rejected of them, left not the people of Gadara 
and the other cities which with it formed the 
league of " the Decapolis," without a knowledge 
that He was come. And His witness, the first 
missionary in that wide region, was a restored 
demoniac. 

From the inhospitable shores where He was 
thus rejected, Jesus sailed again over "the Sea," 
to the other side, where a great multitude 
awaited His landing. His feet had scarcely 
pressed the shore when there fell down before 
Him one who cried with much beseeching for 



aid. It was Jairus, " the ruler," chief in a syn- 
agogue of Capernaum. This dignitary had never 
acknowledged himself a follower of Jesus. He 
had been one of those Avho besought Him to 
save the servant of the centurion who built 
their synagogue, he had known of that miracu- 
lous cure. Yet when, within that very syna- 
gogue, scribes and Pharisees questioned the 
authority of Jesus, Jairus bore no witness for 
Him. When the people marveled at the won- 
ders of His ministry, Jairus instructed them not 
that in Him was " fulfilled the Law and the 
prophets." When the conspiracy against this 
teacher of doctrines strange and heterodox grew, 
Jairus was silent. He whose very name bore 
meaning "whom God enlightens," whose duty 
as chief of the synagogue was "to appoint its 
affairs, to read the prophets, to recite the phy- 
lacteries, to pass before the ark," had seen the 
power of God made manifest through the Son, 
and had made no sign that he accepted or un- 
derstood it. Secure in great worldly possessions, 
proud of his eminence as a Jewish elder, if he 
had not joined in measures to oppress Jesus, 
neither had he openly opposed them. If he be- 
lieved, he kept silence. 

Now the hand of affliction was laid upon him ; 
sickness desolated his home; a darker shadow 
threatened it, and " woe being come, that soul 
is dumb that calleth not on God." The per- 
sonal distress that quickens faith and humbles 
pride brought him that day to Gennesaret where, 
with the lowliest, he waited the coming of 
the fisher craft. When the Healer stepped on 
the shore, Jairus had ceased to think of worldly 
dignities and the power of wealth. He was 
thinking of one darkened room of the palace 
wealth had reared for him. He heard not the 
sneers of the scoffers, nor the whispers of am- 
bition and worldly prudence. He heard only 
the fluttering breath on the fevered lips of a 
loved one, and the voices of physicians saying 
there was no hope for the life of his only child. 
Prostrate at the feet of Jesus the ruler of the 
synagogue threw himself, crying : 

" My little daughter is at the point of death, 
I pray thee, that thou come and lay thy hands 
on her, that she may be made whole and live." 

He felt that this Holy One knew the hearts 
of men as well as controlled the secret springs 



224 



THE LIFE AND LABORS OF OUR SAVIOUR. 



of their physical being, and that to that knowl- 
edge was manifest how he had not cared, or 
dared, before to acknowledge Him. For this 
would his petition be rejected ? Without one 
word of reproach " Jesus went with him." 

The disciples, and a great multitude of the 
curious, the skeptical and the believing, accom- 
panied them. Never in all the annals of Israel 
had its prejudices been so set aside as when this 
ruler fell at the feet of one it rejected, and be- 
sought the exercise of a power it derided and 
denied. 

In this moving throng was one poor woman 
who had been for twelve j^ears afflicted with a 
wearing disease from which she could obtain no 
relief. She had spent all her substance, all her 
living, on physicians without receiving help. 
She believed in this Healer. Her faith was 
greater than that of any who with much be- 
seeching entreated His aid, for she believed He 
could heal her by an unconscious touch. With 
bated breath she stole nearer and nearer to Him 
through the crowd. There were many yet be- 
tween them, when she reached forward and with 
trembling hand but unwavering faith touched 
" the border of his garment." Her faith was re- 
warded. In the moment of this touch she felt 
herself restored to health. But Jesus knew it 
as well. At once He stopped, and turning upon 
those who~ walked behind Him, asked : 

"Who is it that touched me?" 

Simon Peter, and many of those about made 
answer : " Master, the multitudes press thee and 
crush thee." 

He only repeated, in different form, the asser- 
tion : " Some one did touch me ; for I perceived 
that power had gone forth from me." 

To the woman so blessed with faith that health 
had come to her through its most simple exer- 
cise only one course seemed open. Again she 
pressed forward through the throng, and fell at 
the feet of Jesus, thanks and worship in the face 
she lifted to Him. Without a doubt as to His 
power, or as to the benefit she had received from 
it, she lifted her voice, and "declared in the 
presence of all the people for what cause she 
had touched him, and how she was healed im- 
mediately." 

All that was like to man in our Saviour was 
touched and strengthened by her guileless testi- 



mony, while the " Father made manifest" in Him 
rewarded her, as He made answer in words not 
even the angels about the throne receive, since 
such words are only for those who suffer : 
"Daughter, thy faith hath saved thee, go in 
peace." 

Even while He spake there was a stir among 
those who walked before Him. A messenger was 
come from the ruler's home. The close ranks 
opened to admit him, then pressed about him 
as he stood before the ruler, who leaned forward 
to hear his tidings : " Trouble the master not," 
he said, "thy daughter is dead." 

Quick as is the shuddering heart pang when 
the name of a loved one is coupled with that of 
death, Jairus had not time to feel that sorrow in 
his heart when the voice of Jesus penetrated it : 
" Fear not," it said, " only believe and she shall 
be made whole." 

When next the procession halted, it was be- 
fore the house of the ruler. The crowd of rela- 
tives and friends that always throng the chamber 
of death in Palestine was already there. So, too, 
the hired mourners, beating their breasts in 
simulated sorrow, for their day's wages, and with 
their loud wailings, to the accompaniment of the 
flute, mocking alike the mute agony of the real 
mourners and the awful stillness of the dead. 
This howling of dirges and din of musical in- 
struments, all the noise and confusion, were dis- 
pleasing to Jesus. 

" Give place," He said, " why make ye a tumult 
and weep ? The child is not dead but sleepeth." 

" And they laughed him to scorn." 

Then He had them all put forth from the 
chamber of the dead, and taking with Him the 
father and mother of the child, and Peter, James 
and John, He went in where the child was laid. 

The spice lamps in the alabaster urns 

Burned dimly, and the white and fragrant smoke 

Curled indolently on the chamber walls. 

The silken curtains slumbered in their folds. 

Not even a tassel stirring in the air, 

And as the Saviour stood beside the bed 

And prayed inaudibly, the ruler heard 

The quickening division of His breath 

As He grew earnest inwardly. There came 

A gradual brightness o'er His calm, sad face, 

And drawing nearer to the bed, He moved 

The silken curtains silently apart, 

And looked upon the maiden. 



THE LIFE AND LABORS OF OUR SAVIOUR. 



225 



The unmistakable pallor of the dead was upon 
her countenance ; her bared arm rested at her 
side rigid and cold ; the jetty lashes of her eyes 
were slightly raised, and Death looked out from 
\ander them. The father moved round the side of 
the snowy couch on which she lay, and leaning 
forward passed one hand above her head; the 
other he laid in sympathy on the clasped hands of 
the sorrowing mother, who bent over the couch 
beside him. And the mother, wrapped in her 
mourning garments, her cheeks worn thin with 
the hours of weary watching and ministration 
she had spent beside the sick bed, looked down 
upon her lifeless child. 

"Not dead, but sleeping," had the Healer 
said? Ah, every night for twelve happy years 
that father and mother had looked down in love 
and pride upon their sleeping child. Well they 
knew it was not in sleep they saw her now. 
Had the Healer mocked them ? But now Jesus 
extended His arms toward the dead. Peter 
pressed nearer to His side, with close locked 
hands. The sigh of the summer wind swept 
through the room ; then all was silence, till the 
Healer spoke : 

" Maiden, arise ! " Then 

Suddenly a flush 
Shot o'er her forehead and along her lips 
And through her cheek the rallied color ran ; 
And the still outline of her graceful form 
Stirred in the linen vesture. She clasped 
The Saviour's hand, and fixing her dark eyes 
Full on His beaming countenance — Arose! 



From the ruler's house Jesus went to the 
humble home of Peter, His accustomed stopping 
place when in Capernaum. In the crowd that 
attended His steps were two blind men who 
" followed him, crying out, and saying, Have 
mercy on us, thou son of David." It was the 
first time he had been publicly addressed by the 
Messianic title, and the time was not yet come 
when He chose to publicly assume it. Therefore 
He made no answer to their oft-repeated cry. But 
they ceased not to follow Him, and when He was 
come into the house they came to Him there. 
Then He addressed them, asking the question 
He so often asked — the only one He ever asks : 

"Believe ye I am able to do this? " 

"Yea, Lord," was the quick answer. 



"Then," St. Matthew tells us, "he touched 
their eyes, saying: According to your faith be 
it done unto you. And their eyes were opened." 

As they went forth there was brought in to 
Him a dumb demoniac, whom He cured by a 
word, the dumb man speaking as the power of 
evil loosed its hold on him. Mighty works done 
in Capernaum when our Saviour walked in Gal- 
ilee. To-day its former site can not even be con- 
jectured, has not even a shadowy existence in 
tradition. Cursed for its unbelief, it " has gone 
down into Hades." 

At the close of His second circuit of Galilee 
our Saviour, sorrowful of heart over the people 
falsely led, called the disciples about Him, and 
sent them forth, two and two, to confirm His 
teachings and in His name perform works of 
mercy. 

Their first mission was to be to the Jews. " Go 
not," He instructed them, "into any way of the 
Gentiles, and enter not into any city of the Sa- 
maritans, but go rather to the lost sheep of the 
house of Israel. And as ye go, preach, saying, 
The kingdom of heaven is at hand. Heal the 
sick, raise the dead, cleanse the lepers,' cast out 
devils. Freely ye received ; freely give." 

"He charged them that they should take noth- 
ing for their journey Jsave a staff only; no bread, 
no wallet, no money in their purse." They were 
to go shod in sandals only, and without two 
coats. And He gave them further command, as 
we have already quoted, as to the places that 
should receive them, and such as would not. 

"And they went out, and preached that men 
should repent. And they cast out many devils,, 
and anointed with oil many that were sick, and 
healed them," St. Mark tells us. 

" It was," says Canon Farrar, "a wise and mer- 
ciful provision that He sent them out two and 
two; it enabled them to hold sweet converse 
together, and mutually to correct each other's 
faults. Doubtless the friends and brothers went- 
in pairs ; the fiery Peter with the more contem- 
plative Andrew ; the Sons of Thunder [so James 
and John were sometimes called], one influen- 
tial and commanding, the other emotional and 
eloquent ; the kindred faith and guilelessness of 
Philip and Bartholomew ; the slow but faithful 
Thomas with the thoughtful and devoted Mat- 
thew ; the ascetic James with his brother the 



226 



THE LIFE AND LABORS OF OUR SAVIOUR. 



impassioned Jude; the zealot Simon to fire with 
his theocratic zeal the dark, flagging, despairing 
spirit of the traitor Judas." 

The purpose of this narrative of Our Saviour's 
Life and Labors is to present with reverence and 
humility, the events of His life on earth in the 
order of their occurrence, so far as that order can 
be determined by a careful study of the differing 
accounts given in the four gospels. It is certain 
that some of the details of that life are recorded 
by only one or two or three of the four Evangel- 
ists, and that in its course there were events not 
recorded by any one of them. For instance, the 
student of the gospels must be convinced that 
there were journeys made by Jesus from Galilee 
to Jerusalem which are not mentioned by any 
one of the Evangelists. Where they have been 
silent we have no authority from which to speak, 
and no intention of offering suppositions as facts. 
Enough of that sinless life is given to afford us 
a study which should never weary us, never be 
considered by us as having exhausted itself. 
Enough has been given to make us " wise unto 
salvation," if we will understand and accept it. 

The same must be admitted as to the time of 
the occurrence of some of the important events 
of Our Saviour's life. We are not able, by the 
gospel narratives, to decide when they occurred. 
Of these is a visit to Jerusalem, mentioned only 
by St. John, an occasion, as he tells us, when 
"Jesus went up to Jerusalem," to attend "a feast 
of the Jews." We do not know whether this 
was the feast of Purim, a month before the Pass- 
over, the Passover itself, the Pentecostal feast, or 
the feast of the Tabernacles. We are told such 
a journey was made at " a feast time." There is 
no mention that any of the disciples were with 
Jesus, and it is probable the visit was made dur- 
ing their absence on the mission just recorded. 

While in Jerusalem on this occasion, Jesus 
came on a Sabbath day to the pool called in He- 
brew " Bethesda," which was near the sheep gate. 
About it were five porches, or porticoes, which 
he found filled " with a multitude of them that 
were sick, blind, halt and withered." It was be- 
lieved that when the waters of the pool were 
agitated, as they were at irregular intervals, they 
possessed healing qualities, so that a diseased 
one stepping into them at such time was. cured. 
For this troubling of the waters this multitude 



of the afflicted were waiting. Among them lay 
one man who had been for thirty and eight 
years a helpless invalid, to whom Jesus said : 

"Wouldest thou be made whole?" 

The words must have been most gently spok- 
en, not to have seemed the bitterest mockery to 
the sick man as he lay helpless, gazing on the 
multitude that thronged the porches about him 
and crowded the steps leading thence down into 
the water. Among them all was there any one 
who had suffered so much as he, or, as he had, 
for half a lifetime ? Could any one of them long 
to " be made whole," as he did ? 

" Lord," he made answer, " I have no man 
when the water is troubled to put me into the 
pool. But while I am coming another steppeth 
down before me." The answer shows the heart- 
sickness of hope deferred, the apathy of despair. 
He expected no more from this visit to the pool 
than had resulted from those of previous years. 
He associated no thought of help with the ques- 
tion, or the questioner. In this instance we can 
not see that faith was demanded, or accorded. 

" Rise," said Jesus, " take up thy bed and 
walk," and at once the withered limbs and en- 
feebled frame responded, the man was made 
whole and rose and walked, as he had been com- 
manded. Jesus did not tarry by his side, but 
many eyes were soon fixed upon him. A man 
in Jewish garb carrying his pallet bed upon the 
Sabbath day was a strange spectacle within the 
walls of Jerusalem. A murmur rose about him, 
and deepened. Then some among them re- 
proached him : " It is the Sabbath. It is not 
lawful for thee to take up thy bed." 

The man was bewildered. Was he breaking 
the law? Was it the Sabbath day? Was it 
himself thus walking, carrying a burden? Were 
the thirty-eight years of paralysis a dream, a 
troubled dream? And where was his healer? 
He looked upon the scowling faces about him, 
and stammered his excuse : " He that made me 
whole, the same said unto me, Take up thy bed 
and walk." 

The Jews expressed no wonder at the healing, 
no desire to know whence came the power mani- 
fested therein. Bigotry and fanaticism were in 
their question : "Where is he that said unto thee 
take up thy bed and walk ? " 

The man did not then know who was his 



228 



THE LIFE AND LABORS OF OUR SAVIOUR. 



healer, but later he met Jesus in the Temple, and 
received from Him the admonition : " Behold, 
thou art made whole, sin no more, lest a worse 
thing befall thee." And he went out from the 
Temple, sought the Jews, and told them it was 
Jesus who had restored him to health. Of his 
motive in thus betraying his benefactor we can 
not judge. If it were any other than to glorify 
Him, not Judas self was a greater traitor. Act- 
ing upon the information thus laid before them, 
the Jews having authority began to persecute 
Jesus, " because he did these things on a Sabbath 
day." 

When Jesus appeared before those who pre- 
sumed to sit in judgment on what He had clone, 
He spoke more plainly than He had ever be- 
fore spoken, of Himself, His work, His oneness 
with the Father. In simplest garb, unattended 
by friend or disciple, He is before His judges, 
unmoved by their standing as teachers of the 
law, as rulers of the synagogues, undisturbed by 
the display of the dignities of office with which 
they have surrounded themselves. Mingling 
"the majesty of instruction with the severity of 
compassionate rebuke," He declares Himself to 
them, in , words of unmistakable meaning : 

" My Father worketh even until now, and I 
work." And again: "The Son can do nothing 
of himself, but what he seeth the Father doing ; 
for what things soever he doeth, these the Son 
also doeth in like manner. For the Father lov- 
eth the Son, and sheweth him all things that 
himself doeth ; and greater works than these will 
he shew him, that ye may marvel. For as the 
Father raiseth the dead and quickeneth them, 
even so the Son also quickeneth whom he will. 
For neither cloth the Father judge any man, but 
he hath given all judgment unto the Son; that 
all may honor the Son, even as they honor the 
Father. He that honoreth not the Son honor- 
eth not the Father that sent him." 

In plainest terms He told these formalists and 
hypocrites — these petty quibblers over the tith- 
ing of mint, anise and cummin, who left undone 
the weightier matters of the law, judgment, mer- 
cy and faith — these wranglers over the tying of 
a knot on the Sabbath day while they knew not 
the Lord of the Sabbath — that in Him whom 
they would not receive, whom they sought to 
judge, was eternal life, and His alone was the 



right and the power to judge the living and the 
dead. He told them of the true witness John 
had borne for Him, not because He needed the 
witness of John, but that they might believe it 
to their own salvation; He told them of the 
greater witness than John : " But the witness 
which I have is greater than that of John ; for 
the works which the Father hath given me to 
accomplish, the very works that I do, bear wit- 
ness of me that the Father hath sent me. And 
the Father which sent me, he hath borne witness 
of me." 

He told them that the Scriptures they boasted 
of searching bore witness of Him, and they be- 
lieved not; that they were ready to accept false 
prophets, but not one who came in the name of 
God ; that Moses, on whom they had set their 
hearts, wrote of Him, and was their accuser be- 
cause they accepted Him not ; that they knew 
not God the Father, or they could not thus re- 
ject the Son. " How can ye believe, which re- 
ceive glory of one another, and the glory that 
cometh from the only God ye seek not?" 

They did not believe ; they had not sought 
Him ; they would not accept Him. His voice 
was lifted in vain in His own Temple. They 
who sat in the high places of Jerusalem rejected 
Him. St. John enters their judgment against 
Him : " For this cause therefore the Jews sought 
the more to kill him, because he not only brake 
the Sabbath, but also called God his own Father, 
making himself equal with God." He had come 
unto His own, and His own received Him not. 
Heavy hearted with the sins of others, the Son 
of Man went back to Galilee. 



The stone which the huilders rejected, 

The same was made the head of the corner; 

This was from the Lord, 

And is it marvellous in our eyes ? 



On the east side of the Dead Sea, on the high- • 
est point of the mountain ridge of Attaroth, the 
" black tower," Machasrus, constituted the southern 
frontier defence of the province of Perea. Preci- 
pices almost perpendicular and unscalable fell 
away from its base on three sides, on the fourth 
side it was with difficulty approached by a sin- 
gle bridle-path through numerous fortified gates. 
A detached citadel of this fortress was the place 



THE LIFE AND LABORS OF OUR SAVIOUR. 



229 



of confinement for prisoners. There in an un- 
derground dungeon hewn in solid rock, John 
the Baptist was held many months, the prisoner 
of the tetrarch, Herod Antipas. He, the child of 
the wilderness, nurtured in its vast solitudes, was 
shut in by prison walls ; the skin bronzed by the 
winds of the desert and the rays of its fiery 
sun, grew pallid there; the voice that rang out 
by the Jordan and startled all Judea and Jeru- 
salem, the voice of the last prophet inspired of 
God to warn Israel, was silenced there. Dark- 
ness and solitude were his companions, death 
his deliverer. 

Herod and his satellites made merry in the 
palace fortress, where halls were lined and paved 
in many-colored marbles, tables loaded with all 
delicacies, music charmed the hours away, mag- 
nificent baths were fitted 'Out with all the lux- 
uries Roman prodigality had devised, and every 
lure to a life of sensual ease abounded. From 
the windows of his palace the tetrarch looked out 
to the west on the sweep of the Dead Sea to the 
foot of the Engedi cliffs, that rose on its Judean 
shore ; to the north, Nature's wildest beauty was 
seen in Pisgah's towering heights. A deep gorge 
divided the mountains of Abarim from the Pis- 
gah range, and even from the fortress heights 
the course of the stream that rushed through it 
could be traced by the oleanders, willows, pop- 
lars, date-palms, and tall reeds that lined its 
banks. A mixed population of Arabs, Edomites 
and Moabites filled the town below, minister- 
ing to the wants of the court and the garrison, 
the latter, in great part, a mingling of barba- 
rian soldiers drawn from neighboring tribes. 
Courtiers gorgeously appareled, patrician health 
and pleasure-seekers, moved about the palace. 
Wandering sheikhs and merchants of all wares 
went in and out. The chief men of Galilee 
came to offer homage to the ruler there. 

None of these cared aught for Israel's prophet; 
only Israel's God was with him. Now and then 
some of his disciples were permitted to see him, 
and these carried the tidings that he still lived 
to Judea. But his work for Judea was finished. 
" He must increase, but I must decrease," his 
own grand, sad saying, was being fulfilled. Now 
and then he was brought from his dungeon be- 
fore Herod and those who sat with him, to af- 
ford them entertainment, a cruelty to a prisoner 



that was a custom of antiquity. But he whose 
trust is in God is nowhere defenceless, he is 
master of himself even in chains. The words 
John spoke before king and courtiers did not 
prove amusing. They perplexed and troubled 
even Herod Antipas, whose daily life was a de- 
fiance of the world's opinion, a shameless viola- 
tion of that little morality observed in the 
heathen world of his day. In his impregnable 
fortress, surrounded by tools eager to do his most 
wicked bidding, the king looked upon the man- 
acled prisoner, on the prophet betrayed into his 
hands, forsaken and forgotten there, and " feared 
him." So for a time he " kept him safe." But 
" Herodias set herself against him, and desired to 
kill him." 

It is the most awful penalty of a sin unre- 
pented of that it leads into deeper sin. " It is 
not lawful for thee to have thy brother's wife." 
In the presence of the little world where she 
reigned in guilt, John thus reproved Herod, who 
had stolen Herodias from his brother Philip. 
For this, adding guilt to guilt, she l; set herself" 
to bring about the death of the fearless speaker 
of the truth. For months she failed to accom- 
plish it. Herod feared the people, he feared 
John, he feared the terrors of his own conscience, 
which told him hourly what John had told him. 
So, for a time, he "kept him safe." But he 
" kept " him, for he feared Herodias also. She 
bided her time, until " a convenient clay was 
come," when she achieved by craft what she had 
failed with stormy threatenings, with cajoling 
entreaties and persuasions, to bring about. 

" Herod, on his birth-day, made a supper to 
his lords, and the high captains, and the chief 
men of Galilee." It was such a feast as dis- 
graced the palaces of the godless in those days, 
made loathsome with gormandizing and orgies 
unfit to dwell upon, ended in drunkenness. 
The festivities were at their height, and Herod 
made reckless with wine, when there glided in- 
to the banquet hall, Salome, the daughter of 
Herodias and Philip, one of the most beautiful 
of the Herodian princesses, a line famous for the 
physical beauty of its women. Decked with all 
the art the wicked Herodias could devise, she 
executed before Herod and his guests an Eastern 
dance, of such a nature it is enough to say of it 
that it pleased them. 



230 



THE LIFE AND LABORS OP OUR SAVIOUR. 



With royal munificence Herod urged her to 
ask for anything she wished, and it should be 
hers. He confirmed and reiterated the offer, 
binding himself by oath : " Whatsoever thou 
shalt ask of me, I will give it thee, unto the half 
of my kingdom." 

" I will that thou forthwith give me, in a 
charger, the head of John the Baptist," was the 
startling demand she made when she had con- 
sulted with her mother. " For the sake of his 
oaths, and of them that sat at meat," Herod did 
not refuse the bloody request. The tragedy was 
enacted " forthwith," as she demanded. At Her- 
od's order a soldier went out and down to the 
dungeon, beheaded the prophet there, and re- 
turning with the head upon a silver salver, gave 
it to Salome, who carried it to her mother. 

The annals of sacred and profane histor}^ pre- 
serve no story more revolting than this, of a weak 
king, living in infamy, yet so vain of that some- 
thing too often miscalled honor, that for its sake he 
would commit a murder on one whom he knew 
to be God's servant ; of this womanhood so de- 
based by lust and hate, so swayed by the evil- 
est of passions, as to lay such a plan in craft and 
carry it out in cruelty. The custom of the East 
did not permit women to share in the festivities 
of men. Salome had broken through that rule 
to appear before Herod. The custom of that 
day did not educate woman to be man's com- 
panion, did not honor her with equal share in 
the dignities of his home. It made her only 
the slave of his lust, the victim of his brutality. 
And from generations born and reared under 
such customs, Herodias and Salome came. 
Nineteen centuries of Christianity have done 
much for woman. 

There were still some of John's followers so 
faithful to him, that they were lingering about 
the Machserus dungeon when he was beheaded, 
and they were permitted to take the mutilated 
corpse and lay it in a tomb, after the manner of 
Jewish burial. Then they hastened to find Je- 
sus in Galilee, and tell Him what had befallen 
His faithful prophet. His own disciples returned 
to Him from their missions about the same 
time, and recounted what they had done, how 
they " went throughout the villages, preaching the 
gospel, and healing everywhere." They were very 
weary from the strain of these unaccustomed 



labors, and they found Him surrounded, as al- 
ways during his Galilean ministry, by a great 
multitude, "many coming and going, and they 
had no leisure so much as to eat." 

To be alone with the Father, Jesus had often 
retired to desert places, when His heart was 
heavy and his mortal frame needed to be strength- 
ened. Now he desired his followers should en- 
joy a like rest, to which they were entitled by 
their faithful performance of his bidding. " Come 
ye yourselves apart into a desert place," He ten- 
derly said, " and rest awhile." 

Again the sails of the fishercraft were spread 
to waft it over Gennesaret. The disciples headed 
the boat for the north-east shore of the lake, to- 
ward a second Bethsaida, on the east of the Jor- 
dan, a little beyond the point where that river 
enters " The Sea." This city was in the tetrarchy 
of Philip, and had been enlarged and beautified 
by that ruler, and by him named Bethsaida Ju- 
lias. Jesus did not enter this Herodian city— 
in all His missions He taught in no city save 
Jerusalem — but with His disciples landed to the' 
south of it, on the narrow, uninhabited plain El 
Batihah. It was a short voyage from Capernaum 
to this point, only six miles, but contrary winds 
had retarded their progress, and when the boat's 
prow touched the pebbly shore, there was no 
rest for Jesus and the disciples there. "The 
desert place" was teeming with life. Those 
whom they had left behind at Capernaum had 
noted the course of the boat, had guessed its des- 
tination, and hurrying round by land, past Cho- 
razin, were there before them. Not only they, 
but others who had joined them "from all the 
cities," as St. Mark says. Among these were 
many pilgrims on their way to keep the feast of 
the Passover at Jerusalem, who seized this oppor- 
tunity to turn aside, and for the first time listen 
to the words of this Teacher, of whom all Galilee, 
all Judea, and even the elders at Jerusalem were 
talking. 

Wearied by the press of the multitudes, heavy- 
hearted at the death of His faithful witness, 
what thought our Saviour when He saw the 
same insistent multitude filling the desert place 
where He sought rest and solitude? He thought 
not of Himself at all. " He welcomed them." 
"He had compassion on them, because they were 
as sheep not having a shepherd, and He began 




CHRIST BLESSING LITTLE CHILDREN. 
"Suffer the little children to come unto Me, and forbid them not." 



232 



THE LIFE AND LABORS OF OUR SAVIOUR. 



to teach them." Hours passed by, until the sun 
was hid behind the western hills, its rays no 
longer falling on the plain where they listened 
while He taught them " many things," and 
healed their sick. The short, Oriental twilight 
would soon be passed, and the darkness of night 
fall on them. 

The disciples besought Him : " Send the mul- 
titude away, that they may go into the villages 
and country round about, and lodge, and get 
victuals. For we are here in a desert place." But 
it was His will it should be otherwise. 

He knew what He would do, although to test 
the faith of Philip, He asked him : " Whence are 
we to buy bread, that these may eat ? " 

Philip had not the faith to answer, " Thou 
knowest," but'said, " Two hundred pennyworth 
of bread is not sufficient for them that every 
one may take a little." " A little," not a satis- 
fying amount. " Two hundred pennyworth," 
and the slender, common purse the disciples car- 
ried held it not. And there were five thousand 
to feed. If the money were found, where could 
the bread be bought ? So hard the problem was 
to Philip. How easy its solution, could he have 
said in faith, "Thou knowest." 

Then Andrew, Simon Peter's brother, said to 
Jesus, "There is a lad here which hath five bar- 
ley loaves and two fishes, but," for Andrew's 
trust in Jesus was like Philip's, " what are these 
among so many ? " 

" Make the people sit down," was the brief 
reply. 

Under the direction of the disciples the people 
reclined, in groups of fiftys and hundreds, upon 
the velvety ground, for it was the month of 
Nisan, and the plain was covered with soft, 
green turf, sprinkled with flowers. The fading 
light fell upon the eager faces of the assembled 
thousands, waiting for they knew not what, but 
with eyes addressed towards Jesus and the dis- 
ciples grouped about Him. The dash of the 
waves of Galilee upon the pebbles of the beach, 
the evening song of some far distant birds, was 
borne to them upon the air that gently swayed 
His garments, as He stood up and " took the 
five loaves and the two fishes, and looking up 
to heaven, He blessed and brake the loaves, and 
He gave to the disciples to set before them, and 
the two fishes He divided among them all. 



And they did all eat, and were filled." " And 
when they were filled, He saith unto His dis- 
ciples, Gather up the broken pieces which re- 
main over, that nothing be lost. So they gath- 
ered them up, and filled twelve baskets with 
the broken pieces from the five barley loaves." 

The people were more moved by this miracle 
than by any of the wonders Jesus had before 
wrought. This was in part due to the words 
He had been speaking, and to the cures that He 
had performed. But the miracle itself was of a 
kind to appeal to that material side of the Jew- 
ish nature so often manifested, even by the 
disciples. For the first time the multitude were 
ready to accept Him without further question- 
ing. From one to another, and from group to 
group, the same conclusion was made known : 
"This is of a truth the prophet that cometh into 
the world." 

The enthusiasm of such a moment is conta- 
gious, and is apt to lead into open demonstra- 
tion. It was so now. " The prophet," " the 
Messiah," they confidently looked for ; but they 
as confidently expected he would lead them to 
the overthrow of the Roman government, the 
re-establishment of a Jewish oligarchy. If Je- 
sus, to whom such wonders were possible, were 
indeed that Messiah, why not now declare for 
him? He could as easily raise armies, as mul- 
tiply loaves and fishes. It was a perilous mo- 
ment. A word would lead them into open re- 
bellion. 

"Jesus therefore perceiving that they were 
about to come and take him by force, to make 
him king," St. John tells us, " withdrew again 
into the mountain alone." First he had the 
disciples enter their boat, and depart for the 
other shore. This they did not of their free 
will, but He "constrained" them to go, as the 
record of Matthew and Mark is. They shared 
the excitement of the hour ; they were unwilling 
the occasion should pass and their Master not be 
accepted as the Messiah. True to their Jewish 
training, the chosen Twelve still looked for the 
temporal supremacy of Judah through Him. 
They knew not yet, they were far from know- 
ing, that the " kingdom without end" He should 
establish would embrace the uttermost parts of 
the earth and endure through all eternity. 

When the disciples were gone, Jesus withdrew 



THE LIFE AND LABORS OF OUR SAVIOUR. 



233 



from the multitude, some of whom made their 
way to villages near the plain, while others threw 
themselves upon the fragrant turf to pass the 
hours of the night in sleep there. 

The boat was in the midst of the sea, darkness 
upon the waters, and a storm arose. The winds 
swept over the barren hills, down the ravines, 
and out upon the sea, tossing its waves into 
foaming billows. Alone upon the hill top Jesus 
remained in communion with the Father, receiv- 
ing strength for the ever-increasing burdens He 
was come to bear. The hours passed by until it 
was the fourth, or last, watch of the night, that 
extending from three to six o'clock of the morn- 
ing. The great winds blew with increasing vio- 
lence, and although the disciples had only six 
miles to row, so boisterous were the waves they 
had made but two-thirds of the distance. Their 
skill as sailors availed them nothing;, their 
strength was almost gone, and the Master, whom 
they had seen the winds and waves obey, was not 
with them. 

Suddenly, the broken light of the stars stream- 
ing through a rift of the clouds, they beheld one 
walking toward them on the sea. " It is an ap- 
parition ! " they cried out in fear. 

Across the roar of wind and wave came the 
reassuring words: "Be of good cheer; it is I; be 
not afraid." Peace, love and protection was in 
the sound. 

"Lord, if it be thou," cried the impetuous 
Peter, " bid me come unto thee upon the waters." 
"Come," answered Jesus. 

"And Peter went down from the boat, and 
walked upon the waters," but terror of the storm 
overcame his faith, and he began to sink, cry- 
ing, " Lord, save me." 

" Immediately " the outstretched hand of Jesus 
took hold of him, and the gentle rebuke was 
given, "0 thou of little faith, wherefore didst 
thou doubt?" Together the Master and the dis- 
ciple entered the boat, and the wind fell. The 
waters rippled gently upon the beach, when, with 
easy sweep of oars, the boat was brought to land, 
and as the moonlight fell from the unclouded 
sky full upon His majestic face, the awed disci- 
ples worshiped Him, saying, " Of a truth thou 
art the Son of God." 

After the day of toil, and night of prayer, the 
early morning found Jesus in Capernaum, where 



again He healed the sick, " as many as touched 
the border of His garments " being " made whole." 
Then He entered a synagogue, and was teaching 
there. The day before He had put from Him 
the kingship tendered by the multitudes whom 
He had fed; this day He was to be rejected of 
them, and also,, alas, by many who had been 
reckoned as His disciples. To the synagogue 
came hurrying many of those who were fed on 
the plain. They had seen that the disciples went 
away alone in their boat, and had sought Jesus 
on the other shore. Not finding Him there they, 
too, entered little boats and crossed the sea to 
Capernaum, and when they found Him in the 
synagogue, they asked Him : " Rabbi, when earn- 
est thou hither?" 

He did not gratify their idle curiosity with an 
answer, but at once addressed them with words 
it concerned them to hear : " Ye seek me, not 
because ye saw signs, but because ye ate of the 
loaves and were filled. Work not for the meat 
which perisheth, but for the meat which abideth 
unto eternal life, which the Son of man shall 
give unto you; for him the Father, God, hath 
sealed." 

When they asked what they should do to 
" work the works of God," Jesus told them to 
believe on Him whom God hath sent. When 
they asked again for a sign, and, with the mira- 
cle of the loaves still in mind, referred to the 
manna in the wilderness, Jesus told them that 
the manna was not given by Moses but by God, 
and that God, His Father, was even then, through 
Him, offering them the true bread that came 
down from heaven to give life to the world ; but 
they understood Him not. 

" Lord, evermore give us this bread," they said. 
They would be fed with such food that they 
might nevermore feel hunger, as the women of 
Samaria asked for water that should then and 
always quench thirst. 

" I am the bread of life," answered Jesus. " He 
that cometh to me shall never hunger, and he 
that belie veth on me shall never thirst." Again 
he tells them they have seen Him and know 
Him not. Again He shows that His Father's 
will is His, and that will is that all men should 
accept Him and through Him receive eternal life. 
Again the gospel of glad tidings is offered this 
seed of Abraham by the Son of man, the Son of 



234 



THE LIFE AND LABORS OF OUR SAVIOUR. 



God. And again, as ever before, the angry mur- 
murs rise, rejecting the offer, rejecting Him. 
Again, as ever before, it was the leading Jews 
who opposed Him, who destroyed the influence 
of His words upon the common people. 

" Is not this Jesus, the son of Joseph, whose 
father and mother we know? how cloth he now 
say, I am come down out of heaven?" The 
angry, scoffing words are tossed back to Him from 
hearts hardened in hatred, from lips tremulous 
with anger. It is never to such questioners as 
these He gives an explanation of His words or 
His works. Now He only repeats and with 
stronger emphasis : 

"He that believeth hath eternal life. I am 
the bread of life. Your fathers did eat the man- 
na in the wilderness, and they died. This is 
the bread which cometh down out of heaven, 
that a man may eat thereof, and not die. I am 
the living bread which came down out of heaven ; 
if any man eat of this bread he shall live for- 
ever; yea and the bread which I will give is my 
flesh, for the life of the world." 

His flesh for the life of the world ! Solemn, 
sweet, self-sacrificing surrender of Himself, the 
Lamb of God, to take away the sins of the world. 
What answered these who looked upon the glory 
of His countenance, as He thus foretold the death 
He had come to die for them and for mankind. 
With hard literalism they said one to another : 
" How can this man give us His flesh to eat ? " 

Again He asserted the terms of the salvation 
He brought them : " Verily, verily, I say unto 
you, except ye eat the flesh of the Son of man 
and drink his blood, ye have not life in your- 
selves." And further He spake to them that day 
in the synagogue to the same purpose. 

Certain of those who called themselves His 
disciples murmured : " This is a hard saying. 
Who is able to hear it? " It was, St. Augustine 
says, hard to the hard, incredulous to the incred- 
ulous. The hearers were all accustomed to met- 
aphors and illustrations drawn from material 
objects, a form of imparting instruction used by 
all rabbinical teachers. If bread were the sus- 
tenance of earthly life, they might accept the 
"bread of heaven" as nurture for spiritual life. 
They rejected the teaching because they desired 
to reject the teacher. From that hour those of 
Galilee who had followed His ministry hoping 



it would lead into insurrection, seeking worldly 
advantage, looking from idle curiosity for further 
signs and wonders, began to fall off. Not only 
they, but " Upon this many of His disciples went 
back, and walked no more with him." He had 
stood this day, as His prophet foretold, His fan 
in His hand; He had cleansed the threshing 
floor. What wheat remained? 

There is pathetic sadness in the question He 
puts to the chosen Twelve : " Would ye also go 
away ? " He knew His life henceforth must be 
more lonely ; persecutions would multiply ; His 
followers be few and scorned. "Would ye also 
go away? Jesus said therefore to the twelve." 

Peter, ever first to speak, answered : " Lord, to 
whom shall we go ? thou hast the words of eter- 
nal life. And we believe and know that thou 
art the Holy One of God." 

The bitterness of that day's rejection might 
well be assuaged by this confession of faith. But 
Jesus looked forward to another day soon to 
come, that day when 

Of the few followers whom He led 
One sold Him — all forsook and fled. 

" Did I not choose you the twelve," He an- 
swered sorrowfully, "and one of you is a devil?" 

The labors of our Saviour had now extended 
over a period of two years. He had healed the 
sick, given sight to the blind, soundness to the 
lame, reason to demoniacs. He had raised the 
dead ; He had proclaimed the glad tidings of sal- 
vation to Israel in Judea and in Galilee ; He had 
offered the water of life by the well in Samaria, 
the bread of life in the synagogue of Capernaum; 
the desert places of Perea had heard His voice. 
He had called sinners to repentance, and set 
Himself against the man-made religious creeds 
that barred the way to repentance. Bigotry 
sought His destruction, persecution narrowed 
the circuit of His labors. His death was plotted 
in Jerusalem; Nazareth rejected Him; from this 
time forth no Capernaum synagogue w r as open for 
His teaching. Some of the people said of Him : 
" It is John arisen from the dead : " others, " Eli- 
jah has appeared ; " others again : " One of the 
old prophets has arisen." There were those who 
accepted Him as a teacher come from God ; 
there were more who said, " He is in league with 
evil." The Twelve, through Peter, acknowledged 
Him "the Holy One of God," yet one of these 



THE LIFE AND LABORS OF OUR SAVIOUR. 



235 



was a "devil," who should betray Him. The su- 
perstitious, guilty Antipas said : " John the Bap- 
tist is risen from the dead." And again to re- 
assure himself, he said : " John I beheaded. But 
who is this about whom I hear such things?" 

Neither for misconception nor persecution had 
Jesus ceased following His Father's business. 
Steadfastly He continued on the way to the cross. 
Until His hour should come, His labors should 
not cease, and when that hour was at hand He 
would say: "For this purpose came I." When 
word was brought Him that Herod Antipas de- 
sired to see Him, when certain Pharisees warned 
Him to go into retirement lest that tyrant kill 
Him, His answer was ready : " Go and say to 
that fox, Behold, I cast out devils and perform 
cures to-day and to-morrow, and the third day I 
am perfected." Until His hour was come Herod 
could not harm Him, and that hour would not 
find Him in the obscurity of the Machserus' dun- 
geon. 

The days and nights were to follow one another 
through the seasons of one more year before the 
fleshly tabernacle was laid aside by Him who 
'was from the beginning, is now, and ever shall 
be, world without end." With increasing awe, 
with reverent adoration, with humbled hearts, 
we follow the gospel record of the events of that 
j T ear, its teachings, its ministries, its persecutions 
and its solaces, its ever increasing humiliations, 
"even to the death of the cross." 



We ponder o'er the sacred word, 

"We read the record of our Lord, 

And, weak and humble, envy them 

Who touched His seamless garment's hem ; 

Who saw the tears of love He wept, 
Above the grave where Lazarus slept; 
And heard amid the shadows dim 
Of Olivet His evening hymn. 

How blessed the swineherd's low estate, 
The beggar crouching at the gate, 
The leper loathly and abhorred, 
Whose eyes of flesh beheld the Lord. 

sacred soil His sandals pressed ! 
Sweet fountains of His noonday rest ! 
light and air of Palestine, 
Impregnate with His life divine ! 



From the shores of Gennesaret, Jesus and the 
disciples journeyed to the north, into Phenicia. 



In the distance before them glittered the snowy 
tops of the Lebanon range. As they turned to the 
west, the waters of the Mediterranean stole into 
view. The way led over rough uplands, and 
through wooded valleys, a two days' journey be- 
fore they stood on the slope at the foot of which 
stretched out the plain of Tyre, and beyond that 
rolled the blue waters of " The Great Sea." It 
was the land of the accursed Canaan they looked 
upon, its population then a mixture of heathen 
and JeAV, its wealth centered in the commercial 
cities of Tyre and Sidon. Through groves of 
palms and citrons gleamed the white walls of 
palaces and of temples erected for the worship of 
Baal and Ashtaroth; monuments and mansions, 
embowered in green, marked the riches of the 
people ; the smoke of manufactures hung upon 
the air; over the waves of the sea moved vessels 
carrying the merchandise of the cities to the isles 
of the Gentiles, to Greece, to Italy, and to Spain. 
Not far distant was the day when the 11 Great 
Apostle of the Gentiles" should preach " Jesus 
Christ the Crucified," in Tyre and Sidon, when 
before the uplifted cross Baal should fall and 
Ashtaroth crumble in the dust. The living Je- 
sus entered not into these cities. 

He sought this distant spot to allay the ex- 
citement in Judea and Galilee, that was hinder- 
ing His work, and also that He might, away 
from the presence of those to whom it was not 
to be revealed, instruct His chosen followers in 
the work before them. But His works had been 
told in Phenicia by those of Tyre and Sidon 
who had witnessed them, and He could not re- 
main unknown. A woman sought Him, a moth- 
er whose little daughter suffered under the afflic- 
tion known " as an unclean spirit." She came 
before Him, she fell at His feet and cried to 
Him : 

" Lord, thou son of DavicL, my daughter is 
grievously vexed with a devil," and she besought 
Him to heal the child. 

The compassionate One, "answered her not a 
word." He knew by her faith what her insist- 
ence would be, and He had a lesson to teach 
through her to these followers of His, for this 
woman was not only a Gentile, but a Canaanite, 
and He sorrowed over the difficulty with which 
they put away the prejudices of the Jew. " He 
entered into a house, and would have no man 



236 



THE LIFE AND LABORS OF OUR SAVIOUR. 



know it, and he could not be hid." Nerved by 
mother-love, the woman followed Him, and 
ceased not to implore Him. And the disciples 
cried out to have her sent away, for she troubled 
them. No one of them, not the loving John, 
not zealous Peter, nor tender-hearted Philip, 
thought to say, " Hear her, Master." 

" His disciples came and besought Him, say- 
ing, Send her away, for she crieth after us." 

Then Jesus spake to her the thought that was 
in their hearts: "I was not sent but unto the 
lost sheep of the house of Israel." And when 
she continued to cry, " Lord, help me," He again 
said: "It is not meet to take the children's bread 
and cast it to the dogs." 

'' Yea, Lord," she answered humbly, with un- 
shaken confidence in His power and His will to 
give what she asked, " even the dogs under the 
table eat of the children's crumbs." Invincible 
mother-love had made her wise as well as trust- 
ing, and it was rewarded. 

"O woman," answered Jesus, "great is thy 
faith, be it done unto thee even as thou wilt." 
"Help me," she had cried, for she suffered with 
her child, and the answer was, "Be it done unto 
thee as thou wilt." " And she went away unto 
her house, and found the child laid upon the 
bed, and the devil gone out." 

No other work or incident is recorded of this 
stay in Phenicia, but this one miracle has great 
significance. Deep into the hearts of His dis- 
ciples sank the lesson that even heathen, whom 
Jews in their intolerance called dogs, were not 
to be sent unheard away, that faith, in them, 
would receive full reward. 

Turning to the south-east, Jesus and the dis- 
ciples passed to the south of Mt. Lebanon, cross- 
ing the natural rock-bridge over the beautiful, 
rushing Leontes, journe}dng down the valley of 
the upper Jordan, then toward the uplands of 
Gaulanites, again to the south through the region 
of the Decapolis cities, and so to the shore of Gen- 
nesaret, opposite Galilee. On this journey Jesus 
healed "one who was deaf and had an impedi- 
ment in his speech." He charged this man and 
those who besought his cure, not to speak of it, 
" but the more he charged them, so much the 
more, a good deal, they published it," St. Mark 
tells us. Many people were thus gathered again 
about Him, astonished beyond measure, saying, 



" He hath done all things well, he maketh even 
the deaf to hear, and the dumb to speak." 

This multitude He also supplied with food, 
for they had followed Him three days, and His 
compassion was moved, seeing they had nothing 
to eat. " If I send them away fasting to their 
home, they will faint on the way, and many of 
them are come from far," He said to the disciples. 
Seven loaves which He brake, giving thanks, and 
a few small fishes, were by His command distrib- 
uted by the disciples, and when " four thousand 
men, besides women and children, did all eat and 
were filled," seven baskets full of fragments were 
taken up. Then Jesus sent the people away, 
and with the disciples entered a boat and crossed 
the lake "to the parts of Dalmanutha," to Mag- 
dala, south of Capernaum. 

He avoided Capernaum, where His persecutors 
lay in wait for Him, but they sought Him out 
at His landing-place. As the devil tempted Him 
in the wilderness, these " offspring of vipers " pur- 
sued the same course, " seeking of him a sign 
from heaven, tempting him." Pharisees, long 
powerful with the people as religious teachers 
and leaders; Sadducees, powerful in wealth and 
political influence; Herodians, powerful in Ro- 
man favor — all united their influence, their or- 
thodoxy, their learning, to hinder His work, to 
render unavailing His words. When they de- 
manded of Him a sign, a sign from heaven, 
they knew it would not be vouchsafed them. 
But His refusal had the effect they desired. 
Again the people doubted, again they suffered 
these blind leaders to blind them. Faith had 
met Him in the region of Tyre and Sidon, grati- 
tude and belief had followed His work in heathen 
Decapolis. Now on Gennesaret's lovely plain, 
where He had wrought so many deeds of heal- 
ing and mercy, where He had spoken so many 
words that were indeed bread from heaven for 
the souls that would feed on them, He was again 
coldly met, doubtingly questioned. 

" And he sighed deeply in his spirit, and saith, 
Why doth this generation seek a sign? Verily 
I say unto you, There shall no sign be given 
unto this generation. And he left them." 

He left them — awful record! He no longer 
pressed His salvation on them that received it 
not ; His mercies on those who remembered not 
the mercies already rendered. Never again did 




PETER WALKING ON THE WATERS. 
"0 thou of little faith, wherefore didst thou doubt?" 



238 



THE LIFE AND LABORS OF OUR SAVIOUR. 



He work miracles, or preach, or teach on the 
shores of Gennesaret, in Capernaum, or in Chor- 
azin. Mercy they had rejected; with heavy 
heart, solemnly, sadly, He left them to judgment. 
Once again He was to visit this region of Galilee. 
His feet would press the green plain, His eyes 
would wander over its flowering shrubs and out 
upon the waters, His ears listen to the rhythm 
of the waves, but His voice would not be lifted 
in invitation nor in warning to its people. Woe 
to that people who put righteousness far from 
them, who harden their hearts in the ways of 
error, for the Lord God hath said : " My spirit 
shall not always strive with man." 

Again Jesus entered the boat with the disciples, 
and they steered their course toward Bethsaida 
Julias, and as they sailed He charged them : 
" Take heed, beware of the leaven of the Phari- 
sees and the leaven of Herod." But the disciples 
understood Him not, and to them, also, He was 
forced to say, "Having eyes, see ye not? Hav- 
ing ears, hear ye not ? And do ye not remem- 
ber?" 

When they were landed, the Healer was again 
besought to use His power, this time in behalf 
of a blind man. He bestowed sight on him, 
and charged him to go to his home without en- 
tering the town to proclaim the miracle. The 
proclamation of His miracles did not bring the 
people to accept Him. Their test of Messiahship 
it was not a part of His plan to give. Hence- 
forth He must strengthen the faith of those who 
did follow Him, those whom the Father had 
given Him ; to correct the error under which they 
still labored concerning Him ; to educate and 
widen their minds to a comprehension of His 
true kingdom. 

With the Twelve, He journeyed northward 
from the coast toward Cesarea Philippi. This 
town had then been recently rebuilt with great 
magnificence, by the tetrarch, Philip, and its 
earlier name, Baal-Gad, from the Canaan god of 
war, had been changed by him to Cesarea, in 
honor of the Emperor Augustus. Philippi, " of 
Philip," had been added by the people to dis- 
tinguish his Cesarea from another Cesarea on 
the sea-coast. South-west of the town was the 
muddy, marshy plain, El Huleh. Its site was a 
terrace of rocks, part of the range of Hermon, 
which towered behind it to the height of seven 



or eight thousand feet. Within the town was 
the grand temple of white marble, erected by 
Herod the Great, and by him adorned with al- 
tars, votive images, and statues of heathen gods 
and godless emperors. Jesus entered not the 
town, but sought retirement among the hills. 
As He looked over the rich table-lands to the 
south, all northern Palestine was spread out 
before Him from Phenicia on the west, lying 
along the Mediterranean waters, to the hills of 
Samaria, in the distant east. To the north-west 
.towered the peaks of the Lebanon range. The 
northern limit to the Promised Land was easily 
defined and near at hand. But looking south 
from the slopes of Mt. Hermon could be seen, 
as from no other point in Palestine, how the 
God of Israel had fulfilled His promise to that 
people, and brought them " into a good land, a 
land of brooks of water, of fountains and depths 
that spring out of valleys and hills ; a land of 
wheat and barley, and vines and fig-trees, and 
pomegranates; a land of oil olive, and honey." 

After " praying alone," as St. Luke tells us, 
Jesus called His disciples about Him. . It was a 
solemn moment to Him, a most momentous 
one to them. He was about to speak openly to 
them of His Messiahship, to testify plainly of 
Himself. They had much to learn, and the end 
was drawing nigh. They must learn with what 
love He loved, not their own people solely, but 
the world. They must learn that He came, not 
to accept earthly dignities, but to be rejected of 
men ; not to reign, but to suffer. Not in one 
lesson could even the Twelve attain a perfect 
knowledge of His mission, that He, though in- 
deed the promised and expected Messiah, had 
not come to reign at Jerusalem, but to be offered 
up there. Yet, after this first lesson, would they 
watch with clearer eyes the unfolding of that 
mission, and when the hour came that His 
earthly work was finished, they would be ready 
to enter upon theirs. They would yet with 
swelling hearts sometimes hope to see Him as- 
sume the diadem of the earthly ruler, but when 
they should have seen Him wear the crown of 
thorns they would "remember His words," and 
their chastened hearts would then understand 
them. 

" Whom do men say that the Son of man is?" 
now He questioned them. One and another an- 



THE LIFE AND LABORS OP OUR SAVIOUR. 



239 



swered, telling what prophet they had heard 
men declare they believed Him to be. " The 
risen John," " Elijah," "Jeremiah." If harsher 
judgment of Him had reached the ears of any, 
their love restrained them from repeating it. But 
with all their hopes for it, no one of them could, 
say that " men " accepted Him as the Messiah. J e 
sus listened calmly to their answers, His eyes 
dwelt tenderly on their downcast faces. It was 
not what they had heard others say of Him 
that He cared for. What was in their own 
hearts ? 

" But whom say ye that I am ? " was His next, 
heart-searching question. 

"Thou art Christ, the Son of the Living 
God ! " answered Peter, again the voice of the 
Twelve. 

" Blessed art thou, Simon Bar-Jonah," solemnly 
answered the Christ, " for flesh and blood hath 
not revealed it unto thee, but my Father which 
is in heaven." " My Father, which is in heaven," 
thus He assured them their conviction was the 
truth. The prophets had foretold a Prince, a 
Ruler, of the seed of David. From heaven itself 
had come to these Apostles the inspiration by 
which they knew the Son of God in Jesus of 
Nazareth. 

Then, as by Peter the belief of the disciples 
had been declared, through Peter He made an- 
swer that their faith in Him was the rock on 
which His Church was founded, a rock which 
should be the sure foundation of all true faith, 
against which all the powers of evil could not 
prevail. But the time was not then come for 
them to publicly declare their faith, it must yet 
be confirmed by witnessing many things that 
were to come to pass before they could teach it 
to others. So He charged them that they should 
tell no man He was the Christ. Their future 
mission was not to proclaim the Jewish Messiah, 
but it was to be the proclamation of a crucified 
and risen Saviour of the world. 



' Tis not the thought that Jesus died, 
That comfort to my heart doth give, 

But, more than all the world beside, 
That evermore the Christ doth live. 



Day after day, until a week had passed, the 
Master with His disciples lingered in the solitary 



places about Cesarea Philippi, or passed through 
the small villages of that region when they needed 
to buy food, and as they wandered about, Jesus 
told them plainly of the things that were to 
come to pass. Having accepted Him as the Mes- 
siah, it was necessary they should be trained to 
forego their preconceived idea of the Messiah's 
mission. In plain words He told them "how 
that He must go to Jerusalem," must there suffer 
persecution at the hands of "the elders, and 
chief priests and scribes," must there "be killed 
and the third day be raised up." They were 
not able to receive His words. They could not 
reconcile their belief in Him with the thought 
of His suffering and death. Peter even contra- 
dicted Him : " Far be it from thee, Lord," he 
said, " this shall never be unto thee." But Jesus 
reproved him sharply, as a " stumbling-block," 
caring more for the things of men than for those 
of God. As He continued his lesson, Jesus 
showed the disciples that they, too, must suffer 
to be worthy of their high calling. Not only they, 
but "all men," "whosoever" should accept and 
follow Him. Hear yet the call, the warning, and 
the promise : 

" If any man would come after me, let him 
deny himself and take up his cross and follow 
me. For whosoever would save his life [or soul] 
shall lose it, and whosoever shall lose his life for 
my sake, shall find it. For what shall a man 
be profited, if he shall gain the Avhole world, 
and forfeit his life? Or what shall a man give 
in exchange for his life?" For the Son of man 
shall come in the glory of his Father with his 
angels, and then shall he render to every man 
according to his deeds." 

When Jesus ended the teachings for which He 
had sought these solitudes, He went apart for 
prayer into a higher part of Mt. Hermon, taking 
with Him the fiery Peter, the gentle John, and 
James, the brother of John. The setting sun glit- 
tered upon the snowy peak of the high mountain 
as they toiled upward, and rested on the green 
tree tops that crowned the lower undulations of 
the hills to their right and left. Peace brooded over 
the valleys that lay in solitude and twilight dark- 
ness below them. An unwonted calm fell upon 
their troubled spirits as the pure mountain air 
kissed their sun-browned faces. Darkness fol- 
lowed the short twilight, and the stars came out, 



240 



THE LIFE AND LABORS OF OUR SAVIOUR. 



shining like angel-lighted lamps in a vast and 
holy temple of God, as they halted at last in a 
solitary place, untrod before by foot of man. 
Jesus went a little from them, to hold com- 
munion alone with the Father, and the three, 
having offered up their evening prayer, wrapped 
their abbas about them, and, lying down upon 
the grass, they fell into deep slumber. For the 
Oriental to sleep in the open air on such a night 
as this, was rather a delight than a hardship, and 
doubtless the blue canopy of the heavens over- 
arched the resting-place of Jesus and the disciples 
on many nights of His three years' ministry. 

Alone in the solitude and stillness of the night, 
the heart of Jesus was lifted in prayer, the spirit 
of the Son rose in perfect commune with the 
Father. A light not born of sun or stars, a golden 
glory, pushed aside the darkness that had shroud- 
ed Him. His figure drooped no longer, as that of 
one wearied. The glory that was His from the 
beginning rested on Him, the humiliations of 
earth were put far from Him. The lines toil and 
sorrow had drawn upon His face disappeared, 
" the fashion of his countenance was altered," 
and " his face did shine as the sun." The 
heavenly brightness touched His garments. No 
longer travel-soiled and worn, they " became 
glistering, exceedingly white, so as no fuller on 
earth could whiten them." Awakened by the in- 
tense light, the startled disciples thus witnessed 
the Transfiguration of their Lord. 

Beside Him, and in converse with Him, they 
beheld two heavenly visitants, for Moses and 
Elijah, clad in the glory of immortality, talked 
with Him concerning the " departure he was 
about to accomplish at Jerusalem." Angels had 
ministered to Him after His fasting and temp- 
tation ; an angel should strengthen Him in Geth- 
semane ; the Angel of the Annunciation foretold 
His coming ; the Herald Angel announced His 
birth, and "a heavenly host," confirmed it with 
hosannas ; from the grave He conquered, an an- 
gel should exultingly announce to the faithful, 
" He is not here, he is risen." But in the hour 
when He prayed for strength to turn His steps 
toward Jerusalem, it was Moses and Elijah who 
came to Him. Dean Alford thus defines the sig- 
nificance of this visit : " The two who appeared 
to Him were the representatives of the Law and 
the Prophets ; both had been removed from this 



world in a mysterious manner ; * * * both, 
like the greater One with whom they spoke, 
had endured that supernatural fast of forty days 
and forty nights, both had been on the holy 
mount in the visions of God. And now they 
came, solemnly, to consign into His hands, once 
and for all, in a symbolical and glorious repre- 
sentation, their delegated and expiring power." 

In Him was fulfilled the Law and the Prophets. 

The awed disciples gazed in silence upon this 
mystery until the visitants were about to depart, 
and then " Peter said unto Jesus, Master, it is good 
for us to be here, and let us make three booths, 
one for thee, one for Moses and one for Elijah." 
"Not knowing what he said," is the naive way in 
which the Evangelist St. Luke explains Peter's 
childlike proposal. But a greater manifestation 
was in store. Even while Peter Avas speaking, a 
cloud, a cloud of brightness, overshadowed them, 
and descended upon them, and when they were 
wrapped in its folds, a voice spake out of it, 
saying : 

" This is my beloved Son, hear ye him." 

Who can stand in the presence of the Most 
High God ? The terrified disciples fell upon the 
ground, hiding their faces in the grass. When 
presently Jesus came and touched them, and in 
His well known voice bade them rise and be not 
afraid, they " lifted up their eyes and saw no 
man save Jesus only." And it was again the 
Jesus of Nazareth, the man of sorrows. Strength- 
ened He was, but the glory had departed. And 
as they descended the hill, in the early morning 
light, He charged them : " Tell the vision to no 
man, until the Son of man be risen from the 
dead." 

They kept His command, but as they pon- 
dered over the ever-increasing mystery that sur- 
rounded their loved Master, they questioned Him 
to know why since He was the Messiah, Elias 
had not first come and " restored all things," as 
the rabbinical teaching was it should be. And 
Jesus showed them that Elias had indeed come, 
and that the scribes " knew him not, but did 
unto him whatsoever they listed. Even so," Je- 
sus again pressed the lesson on them, " shall the 
Son of man suffer of them." 

" Then the disciples understood that he spake 
to them of John the Baptist," but even then they 
did not accept the assurance, thus for the third 



No. 9.- Jerusalem. 



DIVISIONS. 

ACE A B— c 

BEZ'E THA C—c 

HA BAM' C— e 

HER'OD'S ENLARGEMENT. . .C— c 
CKPHEL C— d 

QUARTERS. 

AEMENIAN B— d 

CHEISTIAN B-c 

GEEEK B — o 

JEWISH B— d 

MOHAMMEDAN B— c 

WALLS. 

AGEIPPA B-c, C— (1 

ANCIENT A— c, B— d 

BEOAD B— e 

HEZEKIAH B— c 

JOTHAM C— d 

MANASSEH B— c, C— d 

SECOND B— c 

THIED B— c 

GATES. 

BETHLEHEM B— c 

COENEE B— d 

DAMASCUS B— c 

EPHEAIM B— c 

FISH B— b 

GATEWAY C— d 

GOLDEN C—c 

HEEOD'S C— b 

PEISON C— d 

ST. STEPHEN'S C—c 

YAFA (Jaffa) B— c 

ZION B— d 

ROADS. 

BETHANY D— d 

BETHEL B— a 

BETH'LE HEM A— e 

NEBY SAMWIL A-b 

EA MAH B— b 

EAM LEH A— c 

TOMBS OF JUDGES A— a 

YAFA (Jaffa) A— c 

STREETS (of City). 

DAMASCUS (21)* B— c 

DAVID (18) ...B— c 

TEMPLE (20) B— c 

VIA DOLOEOSA (15) B— c 

ZION (19) B— d 

TOWERS AND CASTLES. 

ACE A B— c 

ANTONIA C—c 

CITY CASTLE (8) B— c 

DAVID CASTLE (8) B— c 

*See explanations on map. 



GEEAT TO WEE C-d 

GOLIATH'S CASTLE A— c 

HAN AN'E EL B-b 

HiP'PI CUS (8) B— c 

PRISON TOWER C— d 

PSE PHPNOS (se-fi') A— c 

TOWER "THAT L1ETH OUT ".C-d 

CHURCHES. 

ASCENSION D— c 

ENGLISH (9) B— c 

HOLY SEPULCHER (12) B— c 

KNIGHTS OF ST. JOHN- palace (11) 

B— c 

CONVENTS. 

ARMENIAN B— d 

DERVISH (3) C—c 

GREEK (13) B— c 

LATIN (14) B— c 

MONKS (7) B— d 

NUNS (6) B— d 

MOSKS. 

EL AK'SA C— d 

MOSK AND MINARET (2) C—c 

O'MAR C—c 

GARDENS. 

GETHSEM'ANE D- c 

OF HA EAM' C— d 

OF KING C— e 

OF MOSK C— d 

BRIDGES. 

ANCIENT C— d 

ACEOSS KIDRON C—c 

POOLS. 

BETIIES'DA (16) C—c 

GFHON, upper A— e 

GFHON, lower B— d 

HEZEKFAH (10) B— c 

SILO' AM B— d 

MOUNTAINS. 

EVIL COUNSEL B— e 

MORIAH C—c 

OFFENSE D— d, e 

OLIVES D— b, c 

SCOPUS C— a 

ZION B— d 

VALLEYS. 

GFHON A— c 

HIN'NOM B— e 

JE HOSH A PHAT .C— b, c 

KID'RON C—c 

KING'S DALE C— d 

EEPH'A IM (plain) A— e 

TO'PHET B— d 

TY RO PE'AN C— d 



TOMBS. 

ABSALOM D— c 

ANCIENT, IN ROCK B— e 

DAVID B— d 

DECAYED B— d 

JEHOSHAPH AT D— c 

JEWISH D— c 

OF KINGS B— a 

OF PROPHETS D-d 

OF VIRGIN D— c 

ST. JAMES D— c 

ZACHARIAS D— c 

CEMETERIES. 

CHRISTIAN B— d 

JEWISH C— d, D— c 

MOSLEM B-d 

POTTER'S FIELD B-e 

MISCELLANEOUS. 

ACEL'DA MA (Potter's Field).. . .B-e 

AQ'UE DUCT, ANCIENT B— d 

AQ'UE DUCT FROM URTAS. ..B-e 

ASH MOUNDS A— b, B-d 

AS SYR'I ANS' CAMP A— c 

BATH (4) C—c 

BA ZAR' B— c 

BETH'PHA GE (betFfa-je) D— d 

BIR'KET HAM'MAN C-c 

CAMP OF AS SYE'I ANS A— c 

CON'SU LATE A— b 

DO LO RO'SA, VI'A (street, 15) . . B-c 
DOME OF THE BOCK (Mosk of Omar) 

C—c 

EL AK'SA (mosk) C-d 

EN EO'GEL (fountain) C— e 

ENTEANCE TO VAULTS (17) . .( -d 
FOUNTAIN OF THE VIEGIN. .B-d 

FULL'EE'S FIELD A— c 

GEAIN FIELDS C— a 

GEOT'TO OF JEEEMIAH B— b 

HAM MAN SHE FAT, bath (4). ..C—c 

HANAN'EEL (tower) E— b 

HILL OF EVIL COUNSEL B— e 

KA'EEM ES SEY'AD D— c 

KING'S GAEDEN C— e 

MIS'SIAN, EUS'SIAN ...A— b 

PA SHA'S' RESIDENCE (1). . . .C-c 
PAL'ACE, KNIGHTS OF ST. JOHN 

(11) B-c 

PI LATE'S HOUSE B— e 

POTTER'S FIELD (Aceldama) . .B-e 

RUS'SIAN MIS'SION A— b 

SI LO'AM (village) C— d 

SYN'A GOGUE B— d 

TEM'PLE SITE C—c 

TO'PHET (valley) B-d 

TOWN HALL (5) C—c 

VAULTS, ENTRANCE TO (17)..C— d 
VI'A DO LO RO'SA (street, 15). B— c 
WAILING PLACE of JEWS(18)C— d 

WELL OF JOB C— e 

WELL OF NEHEMIAH C— e 



THE LIFE AND LABORS OF OUR SAVIOUR. 



245 



time pressed upon them, that the One from God 
would be no more accepted than the prophet of 
God had been. 

From the holy calm of the hour with God, 
Jesus descended the mountain to find a turbu- 
lent, excited crowd gathered about the disciples 
He had left. A father whose only son was tor- 
mented with epilepsy, in its most raging form, 
had brought the child to the disciples, aud be- 
sought them to cast out the evil spirit, and they 
had not been able to do it. The assembled 
crowd, among whom were malevolent scribes, 
taunted them with their failure, and while the 
confusion was at its height, Jesus approached. 
The scene grieved Him to the heart. 

"0 faithless and perverse generation," He cried, 
" how long shall I be with you ? how long shall 
I suffer you ? " 

The reproach was meant for all, disciples as 
well as strangers and enemies, for after Jesus re- 
stored the child, at the entreaties of the father, 
and dismissed the crowd, He told these disciples, 
as they walked apart with Him, that it was be- 
cause of their little faith they had been unable to 
perform the cure, and He gave them assurance 
thut " with faith as a grain of mustard seed," the 
smallest seed known, " nothing shall be impossi- 
ble to you." 

It was indeed but little faith this unhappy 
father possessed, for when he cried to Jesus he 
said, " If thou canst do any thing, have com- 
passion on us and help us." And when Jesus, 
answering, said, "If thou canst! All things are 
possible to him that believeth," the father straight- 
way cried out with tears, "I believe; help thou 
mine unbelief." And Jesus recognized the sin- 
cerity of the cry, and cast out the raging spirit, 
which so convulsed the child that he lay as one 
dead, when the evil left him, until Jesus took 
him by the hand and raised him up. 

From this northern boundary of Palestine Je- 
sus turned again toward Galilee, by way of the 
hills and valleys to the west of the Jordan, for 
He desired not that any man should know of 
His coming. The lesson of His approaching hu- 
miliation, rejection and death He wished should 
enter the hearts of His chosen followers, and that 
their minds should not be diverted by seeing 
further exhibitions of His power at that time. 
As they journeyed He again said to them, "The 



I Son of man is delivered up into the hands of 
men, and they shall kill him ; and when he is 
killed after three days he shall rise again." And 
again the record is : " But they understood him 
not." "Let these words sink into your ears," He 
charged them, but they could not perceive their 
meaning, and were afraid to question Him. 

They reasoned among themselves, instead of 
seeking wisdom of Him, and their thoughts were 
foolishness. Perceiving that He taught them 
some great change to Him was near at hand, 
they fell to disputing one with another as to 
"which of them should be greatest," after that 
changed condition of things. When they had 
entered the. house they sought in Capernaum, 
Jesus gave them the first intimation that He had 
observed their dispute. " What were ye reason- 
ing by the way?" He questioned them. 

" But they held their peace," suddenly abashed 
with a knowledge of the worthlessness of their 
controversy. 

Then He sat down in their midst, and, draw- 
ing into His arms a little child. He tenderly en- 
forced the lesson : " If any man would be first, 
he shall be last of all, and minister of all." 
" Whosoever shall receive one of such children 
in my name, receiveth me ; and whosoever re- 
ceiveth me, receiveth not me, but him that sent 
me." " Except ye turn, and become as little 
children, ye shall in no wise enter into the king- 
dom of heaven. Whosoever shall humble him- 
self as this little child, the same is the greatest 
in the kingdom of heaven." " See that ye de- 
spise not one of these little ones; for I say unto 
you, that in heaven their angels do always be- 
hold the face of my Father which is in heaven." 

Having taught them this lesson of self-denial 
and docility, how like a child they would be 
nearest Him when farthest from worldly things 
and in singleness of heart find readiest accept- 
ance, He further taught them of the awful guilt 
and peril of misleading others. " Whoso shall 
cause one of these little ones which believe on 
me to stumble, it is profitable for him that a 
great mill-stone should be hanged about his- 
neck, and that he should be sunk in the depths 
of the sea." By the parable of the shepherd who 
left the ninety and nine sheep safe in the fold 
and sought the one gone astray, He taught them 
how the Father's heart yearned that none should 



246 



THE LIFE AND LABORS OF OUR SAVIOUR. 



perish. He taught them the power of prayer: 
"Again I say unto you, that if two of you shall 
agree on earth as touching any thing that they 
shall ask, it shall be done for them of my Father 
which is in heaven. For where two or three are 
gathered together in my name, there am I in the 
midst of them." He taught them of forgiveness, 
" until seventy times seven," how they must for- 
give their brothers from their hearts, as the 
Father forgave them. And this lesson He en- 
forced in the parable of the wicked servant to 
whom the king forgave a debt, and who then 
fell upon another servant who owed him a lesser 
debt, and refused to let him go without payment. 
When John tolcl Him that he had seen one cast- 
ing out devils in His name, and forbade him be- 
cause he followed not with them, Jesus said : 
" Forbid him not ; for he that is not against you 
is for you." A lesson of tolerance. All these 
things Jesus taught the disciples while they rest- 
ed from their northern journey, in Capernaum. 

St. Matthew records one other incident of this 
stay at Capernaum. " They that received the 
half-shekel came to Peter, and said : Doth not 
your master pay the half-shekel?" And Peter, 
without consulting Jesus, answered, "Yea." Af- 
terward he went into the house where Jesus sat, 
and He, knowing what had been said, without 
waiting to hear of it from Peter, said to him, 
"What thinkest thou, Simon? the kings of the 
earth, from whom do they receive toll or tribute? 
from their sons, or from strangers ? " This ques- 
tion was a fine reproof of Peter's precipitancy in 
assuming to answer for the Master. He could 
only say, " From strangers." " Therefore," said 
Jesus, finishing the reproof, " the sons are free." 

" When thou takest the sum of the children 
of Israel after their number," the Lord spake 
unto Moses, as the record is in Exodus, " then 
shall they give every man a ransom for his soul 
unto the Lord." W T hy should the Sinless One 
pay this ransom tribute ? Since the Babylonian 
captivity this tax had been required yearly of 
every Israelite above the age of twenty years. 
By this tax the Temple treasury was filled, and 
the expense of the Temple service defrayed. " I 
am the king's son, not to be taxed for the main- 
tenance of my Father's temple," was the full 
meaning of the reproof in Jesus' words to Peter. 
Nevertheless, that no stumbling-block in the way 



of His work might be raised by a refusal to pay 
this tax, after Peter had promised it, Jesus suf- 
fered it to be paid. But not from the common 
purse. Instead, He sent the disciple to the lake 
shore, instructing him " to cast a hook, and take 
up the fish that first cometh up," in the mouth 
of which he would find a shekel and therewith 
he was to. pay the tax for the Master and for 
himself. " He pays the tribute, therefore, but 
taken from a fish's mouth, that His majesty may 
be recognized." 

It was now the beginning of the month 
" Tisri," " the month of the full streams," cor- 
responding to a part of our September and Octo- 
ber. It was some months since Jesus had spoken 
openly in Galilee. The journeys to the region 
of Tyre and Sidon, and to Cesarea, had consumed 
the summer months and so much of the autumn. 
The purpose of those wanderings had been that 
He might in solitude change the current of ex- 
pectation concerning Him in the minds of His 
chosen followers. The return to Capernaum 
had been quietly accomplished, and His perse-' 
cutors had not molested Him there. Now the 
time drew near when He must seek them out 
in their very stronghold. His work in Galilee 
was done. Once again He must proclaim His 
kingdom in Jerusalem. 

The Feast of the Tabernacle, the Feast of the 
Ingathering, was at hand, that joyous festival 
commemorating the passage of the Israelites 
through the wilderness. This was one of the 
three great feasts which every Jew was required 
to attend. It was held from the 15th to the 22d 
of the month Tisri, the first and last days being 
Sabbaths, and the 22d " the great clay of the 
feast." It recalled the wanderings of Israel, the 
tent-life in the wilderness, and was also a harvest 
feast, " the Ingathering," for the fruits and grain 
of the land were now all gathered, from field, 
orchard and vineyards. During the week of 
festivity, the people observed the wanderings of 
their forefathers by living in booths made of the 
thickly foliaged boughs of myrtle, olive, pine 
and palm. These they raised in the open courts 
of their houses, on the house-tops, or in open 
places about the city. Each man, wal king- 
abroad, carried in his right hand a "lulab," con- 
sisting of palm branches, brook willows, or the 
fruit of peach or citron. In the Temple all the 



THE LIFE AND LABORS OF OUR SAVIOUR. 



247 



courses of priests were employed in turn ; seventy 
bullocks were sacrificed ; the Law was read daily ; 
the Temple trumpets sounded joyously twenty- 
one times each day. Each day priests went out 
in imposing procession, accompanied by music 
and a choir of Levites, and in the presence of 
devout multitudes, drew water in golden vessels 
from the pool of Siloam, to be poured out as a 
libation, on the west side of the great altar, at 
the hour of the morning offerings. 

The Jews of Galilee were busied with their 
preparations to join the annual caravan and 
journey up to Jerusalem, to keep this great fes- 
tival, and presently Capernaum's streets were 
filled with pilgrims whose faces were set toward 
Mount Zion. Among these came the kindred 
of Jesus, "his brethren " as they are called in the 
gospel narratives. These " did not believe on 
him," St. John tells us. But they urged Him 
to go up with them. His mighty works done in 
Capernaum and by Gennesaret were known to 
them, and they were impatient that these were 
performed only in one little corner of Galilee. 

"Depart hence," they urged Him, "and go in- 
to Judea, that thy disciples also may behold thy 
works which thou doest. For no man doeth 
any thing in secret, and himself seeketh to be 
known openly. If thou doest these things, mani- 
fest thyself to the world." 

There is a vast amount of worldly wisdom in 
this advice, as often is when people urge another 
to a course that does not involve the adviser. 
Since they acknowledged Him not, no harm 
could come to them if harm came to Him of His 
work in Judea, while, if " the world," for all 
the world where Judaism had penetrated would 
be represented at the feast, should be by His 
works induced to look upon Him with favor, 
to accept Him, they, "his brethren," would be 
there to share the honor. Jesus understood them, 
and answered them fittingly : 

" My time is not yet come, but your time is 
always ready. The world can not hate you, but 
me it hateth because I testify of it, that its works 
are evil. Go ye up unto the feast. I go not 
yet." 

The caravan moved out from Capernaum, but 
He went not with the pilgrims. They journeyed 
toward the Holy City with ever swelling num- 
bers, and as they neared its gates they were 



joined by other thousands pressing onward to 
the same goal, the Temple. Friends met friends 
from whom distance and life's duties kept them 
separated on all other occasions, and words of 
loving greeting were exchanged. Strangers sa- 
luted strangers as brothers, for their common 
purpose made them such for these eight days. 
Hospitality and good will abounded. All things 
of interest to an Israelite passed under discussion. 
Not the least subject of interest was this strange 
teacher, this miracle-worker, this denouncer of 
their religious leaders. Often a pilgrim whose 
garb or speech betrayed his Galilean home was 
questioned : " Where is he ? Came he not up 
with you?" Many opinions were advanced, 
for some said, " He is a good man," others, " Not 
so, but he leadeth the multitude astray." Timid 
approval or vague condemnation were alike cau- 
tiously uttered. No man spoke freely to his 
neighbor on this subject, for they feared the 
leaders of the Jews, who were known to condemn 
Him. 

Judge, then, the wonder that filled all hearts 
when, the feast at its height, and all the officers 
of the Temple in their appointed places, its 
porches crowded with the haughty rulers appar- 
eled in all the gorgeousness of dress permitted 
them, suddenly Jesus appeared in the midst of 
them. Unheralded, unaccompanied, He entered 
a large hall opening out of the Temple court, 
where the rabbis were wont to teach, and seating 
Himself where they sat, He began to teach the 
multitude. The astounded priests and scribes 
listened for a time with the rest. Dignified in 
manner, pure of countenance, tender of speech, 
unassuming in dress, one alone among thou- 
sands who knew not of Him, He gave voice to 
the glad tidings of His kingdom, and "He spake 
not as the scribes, but as one having authority." 
When the silence of the multitude was broken, 
was it with hosannas that God had visited His 
people ? 

" How knoweth this man letters, having never 
learned?" was the interruption to His dis- 
course. 

The question, if not asked by some one of the 
rulers, was instigated by them, and to them Je- 
sus addressed His answer, telling them His wis- 
dom was from God, whom they, too, mignt un- 
derstand, if they would do His will, and that 



248 



THE LIFE AND LABORS OF OUR SAVIOUR. 



only truth could come from one who sought 
God's glory, as they did not. " Did not Moses 
give you the law," He ended, " and yet none of 
you doeth the law. Why seek ye to kill me?" 

To Him it was known that such was the pur- 
pose of His persecutors, but the multitude knew 
it not, and they made answer: "Thou hast a 
devil, who seeketh to kill thee?" 

Continuing His discourse Jesus told them how 
anger had been kindled against Him because of 
the cure He had wrought at the Bethesda pool 
on the Sabbath day. Appealing again to the law 
of Moses, He reminded them that circumcision 
was permitted on the Sabbath day, and without 
breaking of the law. Are ye, then, wroth with 
me because I made a man every whit whole on 
the Sabbath day?" 

Division arose among the listeners, some say- 
ing, "Is not this he whom they seek to kill? 
And lo, he speaketh openly, and they say noth- 
ing unto him." A doubt found words, " Can it 
be that the rulers indeed know that this is the 
Christ?" They stifled the heaven-sent thought, 
saying, " Howbeit, we know this man whence he 
is; but when the Christ cometh, no one knows 
whence he is." 

Jesus listened to their murmurs, He read their 
hearts, and He answered the argument that they 
knew Him and whence He came, by again assur- 
ing them He came from God. There were those 
of the multitude who believed Him, saying one 
to another, " When the Christ shall come, will 
he do more signs than those which this man has 
done ? " Others, maddened that many of the 
people were swayed toward Him, sought to lay 
violent hands on Him, but His hour was not 
yet come. In vain the chief priests and Phari- 
sees sent officers to take Him. " Yet a little 
while am I with you, and I go unto Him that 
sent me. Ye shall seek me, and shall not find 
me : and where I am ye can not come." And 
they did not keep His words in their hearts, but 
with dulled consciences said among themselves 
that He would go to the Gentiles. 

On the last day of the feast Jesus stood within 
the Temple at the hour of morning sacrifice. 
The triumphal procession came up from the 
Pool of Siloam, through the water-gate into the 
Temple; the sacred trumpets pealed forth as, the 
priest, bearing the golden ewer, entered the court, 



and continued to sound until he reached the top 
of the altar slope. The water was poured into a 
silver basin on the western side of the altar, and 
wine was poured in like manner on the east 
of the altar. Then the great Hallel was sung 
(Psalms cxiii-cxviii), and when they came to the 
verse : " Oh, give thanks unto the Lord, for he is 
good; for his mercy endures forever," the assem- 
bled worshipers cried forth Hosanna, and each 
shook aloft his "lulab" in triumph. 

How near to God had this people Israel drawn 
during this solemnly joyous ceremony, in those 
days when they walked blameless in His ordi- 
nances ! Now the Son of God stood among them, 
and they understood it not, and His heart was 
sorrowful that they had gone so far astray, and 
again His lips opened in pleading and promise : 

" If any man thirst," He cried, " let him come 
unto me, and drink. He that believeth on me, 
as the scripture hath said, out of his belly shall 
flow living waters." Thus, again, in His Father's 
temple He offered Himself to them, and prom- 
ised to give them the Spirit if they would be- 
lieve on Him. 

All the priestly retinue, the gorgeous accesso- 
ries of worship, paled before the simply-clad fig- 
ure of the Christ, as He stretched His arms out 
to the people chosen of old to be His father's 
people. The Hosannas were stilled, the trump- 
ets were mute, the chant of the Levites was si- 
lenced ; only that yearning cry of infinite love 
was on the air. Thousands were crowded to- 
gether about the altar, but no man looked on his 
neighbor. Every eye was fixed upon the face of 
Jesus, majestic with power, glowing with love. 
Every heart throbbed as the appeal came home 
to it, for it was to each as if to him alone the 
Voice had spoken. In the one moment of death- 
like silence that followed the cry many a listener 
made his choice between life and death. 

There were those who went out from the tem- 
ple that morning who had accepted Him there; 
who said, " This is of truth the prophet ; " "This 
is the Christ." Life-long prejudice again laid 
hold on others, and they reasoned : " What, doth 
the Christ come out of Galilee?" "Is not the 
Messiah to be born of David's seed — and at Beth- 
lehem ? " 

The Sanhedrin met in council in their stone 
hall within the Temple precincts during the feast 



THE LIFE AND LABORS OF OUR SAVIOUR. 



249 



days, and their emissaries, from time to time, 
reported to them what Jesus said, where He 
walked, and Avhat the people said of Him. The 
growing favor with which His words were listened 
to increased their jealous watch of His every 
movement. They determined upon a bold course. 
They sent officers to lay hands on Him. These 
hovered in the Temple courts upon His footsteps 
waiting for a favorable moment when they might 
seize Him quietly. These, too, heard His words 
by the altar. And they returned to them that 
had sent them, and to the demand, " Why did 
ye not bring him ? " they could only answer, 
'.' Never man so spake." 

In that spirit which led them, later, to assume 
for themselves and their children the shedding 
of His blood, these haughty rulers now cried 
out : ' : Are ye also led astray ? Hath any of the 
rulers believed on him, or of the Pharisees ? But 
this multitude which knoweth not the law are 
accused." 

Did they know the law better than the multi- 
tude they- cursed ? They sought to destroy Him 
in whom the law was fulfilled. And now, when 
the people doubted if this persecuted Jesus was 
not the Messiah, when their own officers declared 
Him more than man, behold, one of their own 
members spoke for Him, the third officer of their 
council. For Nicodemus, he who sought Jesus 
by night, now overcame his timidity so far as to 
say one word in the name of justice, and of the 
law they leaned on, yet desecrated. 

"Doth our law," he said, "judge a man, ex- 
cept it first hear from himself, and know what 
he doeth?" 

And the heart-hardened rulers answered him 
with a taunt : " Art thou also of Galilee ? Search, 
and see that out of Galilee ariseth no prophet." 

Dogmatic, prejudiced, self-blinded, self-doomed, 
the rulers left their council chamber only to plot 
elsewhere how they should compass their purpose. 

" And they went every man to his own house, 
but Jesus went unto the Mount of Olives," St. 
John tells us. The simple language recalls our 
Saviour's own words : " The Son of man hath 
not where to lay his head." But the earth was 
His, and the fullness thereof. Who shall doubt 
how gratefully the green turf offered itself for a 
pillow to His royal head, how loyally the olive- 
tree guarded His slumbers, how lovingly the 



sweet, fresh air brought Him the incense of all 
nature's pure creations ? In the early morning 
He returned to the Temple, where again the peo- 
ple sought Him and listened to His teachings. 
And His enemies find Him there. 

They crowd noisily into the court of the Tem- 
ple, priest and Levite, scribe and Pharisee, push- 
ing before them a woman whose unveiled face 
proclaims her shame. They bring her before the 
Sinless One, and set her in their midst, then 
without mercy for her, tell her story : " Master, 
this woman hath been taken in adultery, in the 
very act. Now in the law Moses commanded us 
to stone such. What then sayest thou of her?" 

" But Jesus stooped down, and with his finger 
wrote on the ground." 

It was an action worthy of the Ever-Merciful. 
So many sins fronted Him, He was not asked to 
pardon any of them, to reprove any of them, only 
to pass judgment on one of them. Hate, malice, 
murder, hypocrisy, bigotry, as well as the repre- 
sentative of violated chastity, were before Him. 
He "stooped down, and with his finger wrote on 
the ground." He looked on none of them. He 
gave them a little time, even yet, these tempters, 
to think for themselves. But they hastened to 
call out His sentence. They had sought Him in 
malice. The law of Moses indeed commanded 
that this woman taken in adultery should be 
stoned to death. But the law was then obso- 
lete, the offense common. And this teacher 
whom they sought was known as the "friend of 
sinners." He ate with publicans, one such was 
His disciple ; a sinful woman had washed His 
feet with tears, and had been blessed by Him. 
They hoped now to make Him publicly declare 
against the decree of Moses, that they might ac- 
cuse Him of heresy- If, on the other hand, He 
could be brought to say the law should be en- 
forced, He would shock the multitude who was 
drawn to Him by His tenderness, and expose 
Himself to the charge of treason against the Ro- 
man government by assuming the power to decree 
sentence of death. And "they continued ask- 
ing him," until He stood erect and looked round 
upon them all, and gave answer : 

" He that is without sin among you, let him 
first cast a stone at her." 

" And again he stooped down, and with his 
finger wrote on the ground." 



250 



THE LIFE AND LABORS OF OUR SAVIOUR. 



The all-wise answer first astounded them. 
Neither before the Sanhedrin for heresy, nor be- 
fore the Procurator for treason, could they bring 
Him for this answer. He neither denied nor 
affirmed the law of Moses. Their scheming was 
futile. Another moment, and the full force of 
the answer was borne home to them. The hard- 
est heart felt it. The most deadened conscience 
awoke. The most malignant was the quickest 
smitten with consciousness of his own sin. The 
eyes that had rested in scorn on the dishev- 
eled, unveiled, terror-stricken woman sought the 
ground. Scoffs and jeers were, hushed. Silently 
one by one, from the eldest even unto the last, 
the self-appointed accusers stole away, leaving the 
accused alone with Jesus. " Two things," St. 
Augustine says, " were left here alone together — 
Misery and Mercy." 

"Woman, where are they? Did no man con- 
demn thee ? " 

" No man, Lord." 

" Neither do I condemn thee : go thy way ; 
from henceforth sin no more." 



Best friends might loathe us, if what things perverse 

We know of our own selves they also knew ; 
Lord, Holy One, if thou who knowest worse, 
Shouldst loathe us, too ! 



And judge none lost ; but wait and see, 
With hopeful pity, not disdain, 

The measure of the abyss may be 
The measure of the height of pain 

And love and glory, that, may raise 

This soul to God in after days. 



Again the Son taught in the Temple of the 
Father. He was seated " in the Treasury," that 
part of the Court of the Women where were the 
thirteen chests with trumpet-shaped openings 
into which the people cast their gifts. Above 
him were two gigantic candelebra, fifty cubits 
high, sumptuously gilded, each holding four 
lamps which were lighted nightly during the 
Feast of the Tabernacle, shedding their soft light 
over the whole city. Around these lamps, at cer- 
tain stages of the festivities, priests and people 
together joined in festal dances, while the Le- 
vites. gathered on the fifteen steps which led up 
into the court, chanted psalms of rejoicing to the 
sound of flute and cymbal. From these lamps 



Jesus drew the imagery for His lesson, as by 
Gennesaret He had drawn His parables from the 
fields in grain. 

"I am the light of the world; he that follow- 
eth me shall not walk- in darkness, but shall 
have the light of life." 

The Pharisees taunted him that He bore wit- 
ness for Himself, which must, therefore, be worth- 
less. Again He answered that He knew whence 
He came, and whither He went, and assured 
them of His oneness with the Father, who also 
was His witness. And when they cried, " Where 
is thy Father?" He made answer that they 
knew not the Father or they would know Him. 
Whither He Avent they could not come, for they 
would die in their sins. They were of the world, 
worldly ; He of heaven, hence their failure to 
comprehend Him. And when again they cried 
in anger, " Who art thou?" He made calm an- 
swer: "Even that which I have spoken to you 
from the beginning." And again, " When ye 
have lifted up the Son of man, then shall ye 
know that I am he." " He that sent me is with 
me." Pie had told them that He was the Liv- 
ing Water, the Life, the Light of the World. 
Again and yet again He had proclaimed Him- 
self, not indeed the Messiah they looked for, but 
the Messiah that was come, and come from God. 

Many, even of His enemies, could not fail to 
be moved by the power of His words, to think 
Him more than man, but He tested their offered 
faith, and found them wanting. " If ye abide in 
my words," he said to these, " then are ye truly 
my disciples, and ye shall know the truth, and 
the truth shall make you free." With Jewish 
arrogance they cried out in answer, that they 
were the children of Abraham, and never in bond- 
age. Then He told them they were the slaves 
of sin, from which they might be freed through 
Him. That they were not true children of 
Abraham, for they did not the works of Abra- 
ham. They sought to kill Him for the truths 
that He made manifest, thereby proving them- 
selves the children of the devil, that murderer 
and liar from the beginning. They called Him 
a Samaritan, and one evil-possessed. Again He 
entreated them to accept Him and believe on 
Him, and He told them 'Abraham rejoiced to 
see His day. Then they retorted that Abra- 
ham was seventeen centuries dead, and He, not 



THE LIFE AND LABORS OF OUR SAVIOUR. 



251 



yet arrived at full years of manhood, could not 
have seen Abraham. He made answer with 
gentle, solemn impressiveness, beginning with 
the words by which He introduced many of 
those sayings He wished to fix upon the minds 
of His listeners, and ending by taking for him- 
self the very appellation with which Jehovah 
had announced Himself to Israel in Egypt, that 
which declared Him the Uncreated Eternal : 

"Verily, verily, I say unto you, Before Abra- 
ham was, I AM." 

To those that believed Him not this declara- 
tion was blasphemy. They could listen no longer. 
Fanaticism and intolerance swayed their hearts 
and their judgments. Their murmurs broke in- 
to cries of execration. The assembly became a 
mob. About the courts lay piles of stones for 
the yet unfinished temple, and the angry Jews 
caught them up to stone Him. But He was 
hidden from their eyes, and passed out unharmed, 
for not yet was the hour of His sacrifice. 

From the Golden Gate on the east side of the 
Temple, a flight of steps led down to the quiet 
valley of Kedron, a bridge over that " sweet glid- 
ing, silver stream" opened into a camel path 
which wound past the garden of Gethsemane, 
by a gradual ascent over the brow of a hill lying 
between Mount Olivet and the Hill of Offence, 
to Bethany, a village lying only about two 
miles from Jerusalem, but hidden from it by a 
spur of the mountain. A more direct route to 
this village, practicable only for travelers on foot, 
ran directly from Gethsemane over the top of 
Olivet down to the village. This pathway was 
often pressed by the sandaled feet of our Saviour 
during His earthly ministry in Judea, for in 
Bethany was a vine-clad house whose doors were 
ever open to Him, a family circle where He was 
ever made welcome, where He was ever honored. 
Two sisters and a brother made up the family 
circle, Martha, Mary and Lazarus. St. Luke 
gives us one look at the humble home-life which 
angels might have envied, since the Son of God 
shared it with those He loved, and who loved 
Him. 

Our Saviour rested from His labors, freed from 
the presence of those who tormented and perse- 
cuted Him, within its walls. His converse to 
the chosen few gathered about Him was of His 
Father's kingdom, and of entrance thereto through 



I Him. Mary sat at His feet and drank in each 
j word that fell from His lips, her soul filled with 
j divine ecstacy, soaring far away from things of 
earth. Martha, mindful of His temporal needs, 
cumbered with the preparations to entertain 
Him and those He had brought with Him, 
bustled about the house. She was vexed that 
there was more than she could do alone, and that 
Mary was no help to her, and she brought her 
complaint to Jesus. 

" She came up to him and said, Lord, dost thou 
not care that my sister did leave me to serve 
alone? bid her therefore, that she help me." 

She had brought her trouble to the right place 
to receive the right answer. The gentle Jesus, 
grateful to both sisters for their loving kindness, 
understanding the nature of each, and how each 
was by her nature most truly serving Him at 
that moment, tenderly answered : 

" Martha, Martha, thou art anxious and troub- 
led about many things ; but one thing is needful ; 
for Mary hath chosen the good part which shall 
not be taken away from her." 

No more of this home-scene is opened for us. 
No more is needed. The lesson is all here, of 
anxious service, of trustful calm. Blessed was 
Martha, whose homely cares made a home-like 
resting-place for the Homeless One. Blessed was 
Mary, who sat at His feet and learned of Him. 
Blessed the women of to-day, who for His sake 
care for the least of His little ones. Inasmuch 
as it is done for the least of these it is done for 
Him. 

St. Luke also gives us in the same chapter, a 
look at our Saviour in more public teaching. 
Journeying in the vicinity of Jerusalem He came 
upon a public teacher and interpreter of the rab- 
binical rules, one skilled in the Mosaic law, with 
all its overlaying weights of the schools. He sat 
surrounded with attentive scholars. Bound up- 
on his forehead by the band which kept his 
mantle in place, was a leathern case, square in 
form. To his left arm was attached, by a leath- 
ern thong, a similar case. A deep fringe em- 
bellished the border of his robe. His face was 
at moments bent in seeming humility to the 
ground, then, at intervals, crossing his hands 
upon his breast, and lengthening his counte- 
nance, and turning his eyes toward heaven, he 
seemed about to break into prayer. He was a 



252 



THE LIFE AND LABORS OF OUR SAVIOUR. 



Pharisee of the Pharisees. Noting the approach 
of Him whom the rulers rejected, he sought to 
show his scholars how he could confound the 
Galilean : 

" Master," he began, standing up to draw at- 
tention to the controversy he sought, " What 
shall I do to inherit eternal life ? " 

And Jesus made answer, " What is written in 
the law ? How readest thou ? " He had not come 
to destroy hut to fulfill the Law. Let this teacher 
of the Law answer as he might. 

The phylactery upon the teacher's arm con- 
tained the answer, a passage every devout Jew 
repeated in each morning and evening prayer, 
and he repeated with growing confidence: " Thou 
shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy strength, 
and with all thy mind, and thy neighbor as 
thyself." 

" Thou hast answered right," said Jesus, " this 
do, and thou shalt live." 

The command was indeed plain, but what 
plain command of God had not the hair-splitting 
theologians of the day overlaid with petty defi- 
nitions that were only another name for doubts 
and evasions of the spirit of the law ? By these 
the teacher was provided with an answer to pro- 
long the conversation, and yet entangle the 
Galilean. 

"Desiring to justify himself, he said unto Je- 
sus, And who is my neighbor ? " 

Jesus answered in the parable, a fashion in 
which the rabbis themselves taught, of the man 
who went down from Jericho, who fell among 
thieves that stripped and beat him, and left him 
half dead. By whom priest and Levite passed 
upon the other side. To whom the good Sa- 
maritan came in pity, binding his wounds, caring 
for him, conveying him to a place of shelter, and 
paying for his keeping there. 

" Which of these, then, thinkest thou," Jesus 
demanded of this so subtile lawyer and teacher, 
,l proved neighbor to him that fell among rob- 
bers?" 

The rabbi, true to national instincts, could not 
bring himself to give direct credit to the Samari- 
tan, by pronouncing the hated word. " He that 
had mercy on him, no doubt," he said, instead 
of saying " the Samaritan." 
. But the lesson had been taught, the rebuke 



pointed. " Go and do thou likewise," Jesus com- 
manded him. 

The next chapter of Luke, rich in instruc- 
tions, gives us a lesson — one the disciples re- 
ceived from the lips of the Master, Avhen they 
besought Him, "Lord, teach us to pray, even 
as John also taught his disciples." Reverently 
let us repeat the lesson the willing disciples re- 
ceived, when Jesus " said unto them, when ye 
pray, say, 

"Our Father which art in heaven, Hallowed 
be thy name. Thy kingdom come. Thy will 
be done, as it is in heaven, so on earth. Give 
us this day our daily bread. And forgive us our 
debts, as we also have forgiven our debtors. And 
bring us not into temptation, but deliver us 
from evil. For thine is the kingdom, and the 
power, and the glory, for ever. Amen." 



Oh you, 

Earth's tender and impassioned few, 

Take courage to entrust your love 

To Him, named Love, who guards above 

Its ends and shall fulfill. 
Breaking your narrow prayers, that may 
Befit your narrow hearts, away 

In His broad, loving will. 



Near the Temple, upon another Sabbath day, 
Jesus, walking with the disciples, beheld a man 
begging who was blind from his birth, and the 
disciples asked : 

" Master, who did sin, this man or his parents, 
that he should be born blind?" 

Answering that the man's affliction was not 
a judgment for his own or his parents' sin, Je- 
sus made the occasion manifest " the works of 
God." " We must work the works of him that 
sent me, while it is clay ; the night cometh, when 
no man can work. When I am in the world, I 
am the light of the world." 

He spat upon the ground, made clay with the 
spittle, and therewith anointed the blind man's 
eyes, bidding him go thence and " wash in the 
pool of Siloam." The blind man "went away 
therefore, and washed, and came seeing." His 
neighbors repeated to one another the story of 
the miracle, and some, doubting, said it was not 
the blind beggar who looked on them, but one 
like him, but he said, "I am he." He told 
them the manner in which he had received sight, 



THE LIFE AND h \BORS OF OUR SAVIOUR. 



253 



and they brought him to the Pharisees, to whom 
he recounted the same, what Jesus had said and 
done to him, and all that had followed. The 
prejudiced " chief men," again took exceptions 
to a deed of mercy wrought on a Sabbath day. 
When they could not bring the man to say 
any thing against his Healer, they affected to 
disbelieve his statement, and had his parents 
brought before them, whom they questioned : 
"Is this your son whom ye say was born blind? 
How then doth he now see ? " 

They found this man, unlike other ungrateful 
ones who had received benefits from Jesus, ready 
to defend Him against them, and they now de- 
signed to force his parents to disavow his pre- 
vious blindness, or the manner of its removal. 
The Jewish authorities at Jerusalem had agreed 
to pronounce "cherem," the ban of exclusion 
from the synagogue, against any one who should 
acknowledge Jesus as the Messiah. But the an- 
swer of the parents, while cunning enough to 
shield themselves, gave the Pharisees no assist- 
ance : " He is of age, ask him." 

The rulers turned then again to the man that 
was blind, and commanded him : " Give glory 
to God, we know that this man is a sinner." 
" Whether he be a sinner, I know not," was the 
quick reply: "one thing I know, that whereas 
I was blind, now I see." 

They questioned him again as to the manner 
in which he had received sight, hoping to confuse 
him so that he would contradict his first state- 
ment. " What did he to thee ? How opened he 
thine eyes? " 

The man answered : " I told you even now. 
And ye did not hear. Wherefore would ye hear 
it again ? Avould ye also become his disciples ? " 

And when they called themselves the disciples 
of Moses, and declared they knew not whence 
Jesus was, the man made loyal, grateful and 
honest answer : " Why, herein is the marvel, that 
ye know not wdience he is, and yet he opened 
mine eyes. Since the world began it was never 
heard that any one opened the eyes of a man 
born blind. If this man were not from God, he 
could do nothing." 

The self-righteous judges cried out in rage at 
this bold rebuke, " Thou wast altogether born in 
sin, and dost thou teach us?" And they cast 
him out of the synagogue. "Jesus heard that 



they had cast him out," sought him, declared 
Himself unto him. and received his homage. 
Thus, though "the man that was born blind," 
passes nameless out of the gospel history, we 
rest assured that he became one of those to 
whom shall be given "a white stone, and upon 
the stone a new name written." 

"For judgment came I into this world," Jesus 
said, drawing a lesson from the sight given the 
blind man : " that they which see not may see ; 
and that they which see may become blind." 

" Are we also blind ? " asked the arrogant Phar- 
isees. 

"If ye were blind," Jesus rebuked them, "ye 
would have no sin, but now ye say, We see, your 
sin remaineth." 

Other public teachings of our Saviour during 
this stay in Jerusalem included those ever-com- 
forting lessons which show how He is the Door 
by which the kingdom of righteousness and 
heaven is entered, the Good Shepherd who gives 
His life for His flock. 

Nearly three months intervene between the 
Feast of the Tabernacles and the Feast of Dedi- 
cation. We believe it was during these months 
Jesus visited for the last time Galilee and Sa- 
maria. The record of the teachings and works 
of this period are preserved only in the gospel of 
St. Luke, and are there given without reference 
to the order of their occurrence. 

We see the Son of man again in Galilee. The 
fifteen gently rounded hills shut in Nazareth, 
where for many years He dwelt as " the carpen- 
ter's son." A three hours journey to the south- 
east rises Nain, where dwells the " only son " whom 
He restored to a widowed mother. Straight north 
from Nazareth is Cana, where was " the begin- 
ning of miracles." The morning sun brightens 
the " Horns of Hattin," as on that morning when 
He uttered from its slope the blessings that makes 
it now our " Mount of Beatitudes." The waves 
of Gennesaret rock the boats of the Galilean 
fisherman, as on the clays when He passed along 
its western shore, healing the sick and preaching 
the glad tidings in Magdala, Capernaum, Beth- 
saida, Chorazin. We know not in what places 
He rested, what were His journeyings, in this 
last stay in Galilee. Of His ministry there we 
only know that He sent out "the Seventy." 

They went " two by two," as the chosen Twelve 



254 



THE LIFE AND LABORS OF OUR SAVIOUR. 



had gone; He gave them a charge similar to that 
with which the Twelve had been sent out, ex- 
cept that no restriction was laid on them to seek 
only the children of Israel. They were enjoined 
to go " before his face into every city and place 
whither he himself was about to come." He gave 
them the same power the Twelve had received 
to work in His name, so that it is written : " And 
the seventy returned with joy, saying, Lord even 
the devils are subject to us in thy name." 
Whereupon He charged them to rejoice not so 
much at this as that their own names were writ- 
ten in heaven. 

From Galilee "he steadfastly set his face to go 
up to Jerusalem." Journeying for the last time 
over Esdraelon plain, He came with His follow- 
ers to the northern border of Samaria. He sent 
messengers into a Samaritan village to make 
ready a resting place for Him. On a previous 
journey through Samaria He had been well re- 
ceived, but then He was journeying northward. 
Now "His face was as though he was going to 
Jerusalem," for which cause they would not re- 
ceive Him in the village. The gentle John and 
James his brother, were the messengers sent to 
these Samaritans, and the indignation that took 
hold on John when he returned to the weary 
Master with the discourteous message shows us 
a phase of his character nowhere else exhibited 
in the gospel narratives. 

"Lord," cried John and James, "wilt thou 
that we bid fire to come down from heaven, and 
consume them?" "The Sons of Thunder," St. 
Ambrose says, " wished to flash lightning." Eli- 
jah had called down fire from heaven to honor 
himself before a king here in Samaria. Such 
was now the spirit of the disciples ; such was not 
the spirit of their Master. Through Calvary 
rather than from Sinai comes the message of 
the Christ, even to those who scorn Him. "He 
turned and rebuked " — not the Samaritans, but 
the disciples, and " went to another village.'' 
The Samaritans had brought their own pun- 
ishment upon themselves — He went from them, 
though without uttering a reproach. Rejected 
in Galilee, repulsed in Samaria, derided in Jeru- 
salem, He went on from one deed of love to 
another, till that crowning deed of love was " fin- 
ished." 

As He neared another village, on this journey, I 



there fell upon His ear that harsh, yet smoth- 
ered cry : " Unclean ! unclean ! " and looking up 
He saw " ten men that were lepers," drawn to- 
gether in companionship in misery, but sepa- 
rated from all the rest of the world, so that they 
stood " afar off" while they cried to Him. Turn- 
ing their hideous faces to Him, revealing the mu- 
tilations the disease had wrought, they clamored 
as with one voice: "Jesus, Master, have mercy on 
us." 

" Go," was the instant answer, and "show your- 
selves unto the priest." 

The lepers knew what was promised them in 
the command, for not until a leper was healed 
could he approach a priest. " As they went they 
were cleansed." And one feeling himself made 
whole turned back, and fell at the feet of Jesus, 
giving Him thanks, and with a loud voice glori- 
fying God. " And he was a Samaritan." 

Then Jesus said : " Were not the ten cleansed? 
but where are the nine ? " And to this grateful 
Samaritan He gave the further priceless gift of 
healing for his soul: "Arise, and go thy way;' 
thy faith hath made thee whole." 

Jesus entered a synagogue on a Sabbath day, 
and was teaching. Among the worshipers was 
a poor woman who, for eighteen years, had been 
bent double by "a spirit of infirmity," so that 
she could not lift herself up. Jesus called her to 
Him, and said : " Woman, thou art loosed from 
thine infirmity." "And he laid his hands upon 
her, and immediately she was made straight, and 
glorified God." She was filled with gratitude, 
but the ruler of the synagogue with indignation. 
And he stood up in his place and said to the 
multitude, " There are six days in which men 
ought to work, in these therefore come and be 
healed, and not on the day of the Sabbath." This 
indirect censure of the Healer did not remain 
unanswered. Jesus would not permit that in 
His presence the multitude should be falsely 
taught, should be confused by their teachers as 
to what was lawful on the Sabbath day. Not 
because this ruler was ignorant, and presump- 
tuous in his ignorance, although he was that, but 
because he misled those he assumed to teach, 
Jesus addressed to him the sharp **ebuke begin- 
ning, "Ye hypocrites!" When He had ended 
his lesson, showing why it was justifiable to heal 
this "daughter of Abraham" from her long in- 



THE ENTRY INTO JERUSALEM. 
"Blessed is the King of Israel that coraeth in the name of the Lord." 



256 



THE LIFE AND LABORS OF OUR SAVIOUR. 



firmity on that day, " all his adversaries were 
put to shame, and all the multitude rejoiced." 

Once more upon a Sabbath day Jesus per- 
formed a work of mercy. On a certain Sabbath 
day, He was invited to eat at the house of a Jew 
of high position, perhaps a member of the San- 
hedrin, since St. Luke says he was " a ruler of 
the Pharisees." In a prominent place among 
the unbidden guests, directly before the seat of 
Jesus, where it may be the whisper of malice 
had stationed him, was "a certain man which 
had the dropsy." Jesus questioned the " lawyers 
and Pharisees," saying, " Is it lawful to heal on 
the Sabbath, or not?" 

" But they held their peace." They had ex- 
pected to open the discussion, after the cure 
should have been performed. They were not 
prepared to answer, when Jesus anticipated them. 
They would not say "Yes;" they could not say 
" No." ' ' They held their peace." How much 
work, and all of it unnecessary, had it been to 
prepare that feast? Yet the Sabbath day was 
the favorite day for entertainments with the 
Jew. The very table before tbem showed how 
they played fast and loose with their own laws. 
Could they then pass judgment such as they 
wished to pass, which would not at once be re- 
futed to their own shame? Jesus healed the 
afflicted one, and by a well directed question 
showed them that the healing of a man was 
more worthy of the day than some things they 
permitted, inasmuch as man was of more im- 
portance than a beast. And they could not an- 
swer. Their plot had brought confusion on no 
one but themselves. 

Many of His teachings during these days of 
wandering, Jesus addressed directly to the dis- 
ciples. As the time drew nearer when He should 
be no more with them, His heart yearned over 
them, they were so little prepared for the separa- 
tion. Bidding them beware of hypocrisy, that 
leaven of the Pharisees, He told them of the clay 
when all things should be revealed, and hypoc- 
risy avail nothing. Honoring them with the 
sweet title, " My friends," He counseled them 
to fear not those who could kill only the body, 
but to fear God, and trust His providence. "Are 
not five sparrows sold for two farthings ? And 
not one of them is forgotten in the sight of God." 
" Fear not, ye are of more value than many spar- 



rows." He strengthened them for the coming 
time when they must confess Him before men, 
and speak of Him in synagogues, before rulers, 
and before authorities, promising them the Holy 
Spirit to teach them what to say, and " Every- 
one who shall confess me before men, him shall 
the Son of man also confess before the angels of 
God." 

" One of the multitude " said to Him, " Master, 
bid my brother divide the inheritance with me," 
but Jesus answered, " Man, who made me a judge 
or a divider over you? " And He warned them 
against covetousness, since " A man's life con- 
sisteth not in the abundance of the things which 
he possesseth." Of the life spent in laying up 
earthly treasures, rather than in becoming " rich 
toward God," He taught them the lesson in the 
parable of the rich man who laid up goods for 
many years, prepared to take his ease, " eat, 
drink, and be merry," and whose unprepared 
soul was that night required of him. 

By the birds of the air, the lilies of the field, 
He instructed them not to be over-anxious con- 
cerning temporal things, but to seek first the 
kingdom of God, by alms-giving to make for 
themselves purses that would wax not old, and 
an incorruptible treasure in heaven. " For where 
your treasure is there will your heart be also." 
Constant watchfulness in well-doing He enjoined 
on them by the parable of the servants watching 
for the return of their lord from a marriage 
feast. " Be ye also ready, for in an hour when 
ye think not, the Son of man cometh." With 
an introduction that showed how His own har- 
monious spirit suffered from discords, He cau- 
tioned them not to expect peace on earth always 
to follow the doing of His will, since the doing 
would sometimes bring divisions, even in a man's 
own household. He forbade a too presumptuous 
judgment of the sins of others, and commanded 
a constant vigilance over themselves, when He 
said that " the Galileans whose blood Pilate bad 
mingled with their sacrifices," were not "sinners 
above all Galileans," nor the " Eighteen on whom 
the tower in Siloam fell," " offenders above all the 
men that dwell in Jerusalem." " Except ye re- 
pent, ye shall all likewise perish." Continuance 
in hopeful effort to save others, He taught in the 
parable of the barren fig-tree, which the owner 
would have cut down when it yielded no fruit 



THE LIFE AND LABORS OF OUR SAVIOUR. 



257 



for three years, but which he spared yet another 
year, when the vine-dresser entreated him, prom- 
ising to use increased effort to make it fruitful 
thenceforth. 

Thus, as " he went on his way through cities 
and villages, teaching and journeying on unto 
Jerusalem," Jesus spoke in parables, sometimes 
to the multitudes, oftener to His disciples and 
followers, teaching them many things from time 
to time, as they were able to hear them. The 
parables of the Great Supper, of the Lost Sheep 
and the Pieces of Silver, of the Prodigal Son, of 
the Unjust Steward, of the Rich Man and Laza- 
rus, were perhaps told on this journey. Wher- 
ever they were told, it was then as now: "He 
that hath ears to hear let him hear," and " Take 
heed how ye hear." There is another lesson in 
them for us of to-day. The words He spake as 
never man spake, have been treasured up for us, 
and handed down to us through the centuries. 
Their undimmed glory lights the pages of the 
Book of books. " Search ye the Scriptures." 

Chanukhah, the Feast of Dedication, was ob- 
served near the end of Khislev, the "cold month," 
answering to part of our November and Decem- 
ber. This feast was instituted by Judas Mac- 
cabeus, in B. C. 164, in commemoration of the 
renewal of the Temple worship, after its sus- 
pension under Antiochus Epiphanes. Like the 
feasts of the Passover and Tabernacle, it lasted 
for eight days. During these days the front of 
the Temple was decked with crowns of gold and 
golden shields, Josephus tells us. No fast or 
mourning was allowed. The inhabitants of the 
city and the pilgrim guests moved about in all 
the variety of Oriental holiday dress, the air 
was filled with their songs and joyous greetings, 
and with the music of cithern and cymball. 
Each evening of the eight days, the Temple and 
all Jewish residences were lighted up, within 
and without, with lanterns and torches. 

Jesus and the disciples returned to Jerusalem 
before the opening of the feast, and on one of 
the days of its celebration Jesus walked alone 
in the arcade known as Solomon's Porch, run- 
ning along the eastern side of the Temple en- 
closure. There came to Him certain of the Phar- 
isaic party and their rulers, and these demanded 
of Him : " How long dost thou hold us in sus- 
pense ? If thou art the Christ, tell us plainly." 



He looked away, over the valley of the Kedron 
at the whited sepulchres of the prophets whom 
generations of Jews had slain, then back upon 
the faces of these offspring, worthy of their fore- 
fathers. He knew their hearts. Had He then 
proclaimed Himself the Messiah they hoped for, 
their persecutions would have ceased, they would 
have raised his standard beside the shields and 
the crowns, have declared for him as that hand- 
ful of brave men had joined the Asmonean whose 
triumph they were celebrating — aye, they would 
have died defending him and the Temple, as 
myriads of them were slain when Titus destroyed 
Jerusalem. But Jesus was not a temporal, Jew- 
ish Messiah. Once for all they must know Him 
for what He was, the Saviour of the world, and 
He answered them : 

"I told you, and ye believe not; the works 
that I do in my Father's name, these bear wit- 
ness of me. But ye believe not, because ye are 
not of my sheep. My sheep hear my voice and 
I know them, and they follow me ; and I give 
unto them eternal life ; and they shall never per- 
ish, and no man shall snatch them out of my 
hand. My Father which hath given them unto 
me is greater than all. And no one is able to 
snatch them out of the Father's hand. I and 
the Father are one." 

Then they would have stoned Him, but as 
they caught up the stones, He demanded of 
them : " Many good works have I shewed you 
from the Father. For which of these works do 
ye stone me ? " 

"For a good work we stone thee not," they 
cried out, " but for blasphemy ; and because that 
thou, being a man, makest thyself God." 

Jesus answered: "Is it not written in your 
law, I said, ye are gods? If he called them gods ; 
unto whom the word of God came (and the 
Scripture can not be broken), say ye of him 
whom the Father sanctified and sent into the 
world, thou blasphemest, because I said, I am 
the Son of God? If I do not the works of the 
Father, believe me not. But if I do them, though 
you believe not me, believe the works, that ye 
may know and understand that the Father is in 
me, and I in the Father." 

They sought to lay hands on Him, but they 
could not. He passed unharmed out of the 
Temple, and went forth from Jerusalem not to 



258 



THE LIFE AND LABORS OF OUR SAVIOUR. 



return until He should come to keep His last 
Passover. 

Turning to the east, He journeyed with the 
disciples to the Jordan, and crossed its waters, 
leaving Judea, and for a time making His abode 
in half-heathen Perea, at Bethabara, " where John 
was at the first baptizing." Many sought Him 
there, and listened to His teachings. " And many 
believed on him there," because of the fulfillment 
in Him of the witness John had borne. 

One day there came a messenger from Beth- 
any, sent by Martha and Mary to say to Him : 
" Lord, behold he whom thou lovest is sick." 

No more. Love looks confidently to love for 
help without entreaties, and it is written, "Jesus 
loved Martha, and her sister, and Lazarus." 

Two days after the message was given Jesus 
continued at Bethabara, then He said to the dis- 
ciples, " Let us go into Judea again." 

They would have dissuaded Him, knowing 
His life was threatened there, but He assured 
them that until the time allotted for His work 
was passed no man could harm Him. Then, 
" Our friend Lazarus is fallen asleep, but I go 
that I may awake him out of sleep." 

When they, not understanding, said, " Lord, 
if he is fallen asleep, he will recover," Jesus 
said to them plainly, " Lazarus is dead. And 
I am glad for your sakes that I was not there, 
to the intent that ye may believe ; nevertheless 
let us go unto him." 

The disciples looked at one another, sorrow- 
ing. This time Thomas was the first to speak. 
" Let us also go," he said to his fellow-disciples, 
" that we may die with him." True-hearted 
Thomas, though a doubter. He heard the angry 
mutterings of the Judean ecclesiastics more 
plainly than he heard the Master's assurance 
that His hour was not come. He had not faith 
enough in Jesus to think Him safe in Judea, 
but he loved Him enough to share the danger 
He went to meet, and to die with Him. 

Leaving Bethabara and crossing the Jordan in 
the early morning, the twenty miles journey on 
foot was accomplished in one day, and as the 
sun was setting Jesus reached the vicinity of the 
little village. A concourse of Jews had gathered 
in the house of mourning, to comfort the be- 
reaved sisters. Lazarus had been four days dead, 
had died on the very day Jesus received the 



message that. he was sick. Mary, sitting in the 
disconsolate home, in her grief unconscious who 
were those coming and going about her, was un- 
aware that any from Perea had come. But 
Martha heard from them that Jesus was near at 
hand, and went out to meet Him. 

The hours had seemed so weary, so long to 
her, since she sent the messenger to Him, by 
sorrow she measured the time He was coming, 
and she cried in reproach: "Lord, if thou hadst 
been here, my brother had not died." Then, in 
a burst of that grief that asks the impossible, 
she added : " And even now I know that what- 
soever thou shalt ask of God, God will give thee." 
It was not faith but despair that cried out, for 
when Jesus answered, "Thy brother shall rise 
again," she only said, " I know that he shall rise 
again in the resurrection at the last day." 

Then Love and Grief brought forth the decla- 
ration of the Divine Lover and Saviour of man- 
kind : " I AM THE RESURRECTION AND THE LIFE ] 
HE THAT BELIEVETH ON ME, THOUGH HE DIE, YET 
SHALL HE LIVE ; AND WHOSOEVER LIVETH AND 
BELIEVETH ON ME SHALL NEVER DIE." 

" Believest thou this ? " He asked the weeping 
Martha. 

"Yea, Lord," she answered, " I have believed 
that thou art the Christ, the Son of God, even 
he that cometh into the world." 

She went then to call Mary, but as she turned 
from the face of the loved Master, and looked 
again toward the cottage where He had before- 
time sat with the lost brother, death seemed near 
and terrible, the resurrection far off. Her mind 
went back over the four days. On the first of 
these Lazarus had died. She had seen the lighted 
lamp, symbol of the soul's immortality, burning 
beside the corpse in the few hours between the 
death and burial. She had followed the bier, on 
which lay her dead, wrapped in white linen. 
Mary beside her, the veiled, wailing women and 
the players on the dirge flutes before them, a long 
procession of mourners and friends following 
them, they had come to the place of burial. 
She had seen the bier set down at the grave's 
mouth, and listened to the men chanting the 
Ninetieth Psalm, as they moved in slow' circuit 
seven times around the bier. She had seen the 
corpse laid in the rocky tomb, the stone fitted 
into the groove at its opening. She had come 



THE TRIBUTE MONEY. 
1 Render unto Ceesar the things that are Caesar's, and unto God the things that are God's." 



260 



THE LIFE AND LABORS OF OUR SAVIOUR. 



with Mary back to their home. There for three 
days, with heads veiled even in their chambers, 
with unsandaled feet, they had fasted and mourn- 
ed their dead. They had sat down on the 
earth, in the midst of their circle of friends, and 
with rent clothes and dust upon their heads, be- 
wailed him. None spoke until they had spoken, 
and every sentence of theirs was answered by 
wails of the mourners, so that the words of com- 
fort were hardly heard. So the four days had 
passed. Martha thought of them as she went 
back, until she forgot the promise, and only 
said to Mary, " The Master is here, and calleth 
thee." 

The word was said secretly, and Mary went 
quickly out, no one understanding why she went. 
It is a touching tribute to their love, that even 
in their grief they did not forget the danger for 
the Master in Judea, whither He had come at 
their call. But those that sat with Mary, sup- 
posing she was going to the tomb to weep there, 
rose and followed her. So all the concourse 
came to the place where Jesus was waiting. 

Mary fell down at His feet, crying, "Lord, if 
thou hadst been here, my brother had not died." 

At the sight of her tears, and of the Jews weep- 
ing who came with her, Jesus groaned in spirit, 
and was troubled, and said, " Where have ye 
laid him ? " 

" Lord, come and see," they answered. And 
the procession moved toward the tomb where 
Lazarus lay. 

" Jesus wept." 

" Behold how he loved him! " Murmured some 
of the Jews. 

But others said: "Could not this man, which 
opened the eyes of him that was blind, have 
caused that this man also should not die?" 

They came to the cave wherein was the tomb. 
The darkness of the night was fast gathering 
there, but a soft glow seemed to fill it when Je- 
sus stepped within. " Take ye away the stone," 
He said. 

Surely it was the death and not the resurrec- 
tion on which Martha's thoughts were dwelling, 
for she said: "Lord, by this time, he stinketh, 
for he hath been dead four days." 

" Said I not unto thee," Jesus reminded her 
gently, " that if thou believedst, thou should see 
the glory of God ? " 



As at His command they began to lift the 
stone, the sisters sank upon their knees. Martha's 
eyes were fixed upon the tomb, but Mary was 
looking up at Jesus. The disciples and followers 
of Jesus, and the Jewish friends crowded into 
the cave. 

Jesus addressed Himself first to the Father. 
He "lifted up His eyes and said, Father, I thank 
thee that thou heardest me. And I knew that 
thou hearest me always, but because of the mul- 
titude which standeth around, I said it, that they 
may believe that thou didst send me." 

Then He looked down upon the tomb, as the 
stone was slowly lifting, and cried with a loud 
voice, 

" Lazarus, come forth." 

" He that was dead came forth." 

Filled with the strength of health and youth, 
Lazarus went back with the loved ones who had 
come to mourn him, to the little home whence 
his lifeless body had been carried out four days 
before. 

Hurrying footsteps traversed in the twilight 
the two miles between Bethlehem and Jerusalem, 
messengers were carrying the tidings of this great 
and indisputable miracle to those who assembled 
in the Temple. In a few hours it was known 
to all the chief ecclesiastics. The Sanhedrin as- 
sembled at the house of Joseph Caiaphas, and 
the deliberations of that night there have stamped 
for us the eminence on which the house is sup- 
posed to have stood with the name "Hill of 
Evil Counsel." The account of this miracle 
filled them with perplexity as to the course they 
should pursue, for their hatred was unabated to- 
ward this worker of wonders, who still would 
not be the Messiah they demanded. 

That great ecclesiastical court of the Jewish 
nation, the Sanhedrin, had no longer lawful 
power to sit, to make decisions, or to enforce 
them. Herod the Great had taken this power 
from them. But the Jew could not be broken 
by Roman authority. The illegal gathering of 
the Sanhedrin still commanded his obedience, 
which was cheerfully accorded. Yet it behooved 
the council to keep its action within such bounds 
that they should seem not to 'interfere with the 
governing Roman law. This is more fully shown 
later, when they contrived to have a Roman gov- 
ernor pronounce on Jesus the decree the Sanhe- 



THE LIFE AND LABORS OF OUR SAVIOUR. 



261 



drin had determined to execute. In such mat- 
ters of religion as the Caesar took care not to in- 
terfere with in any subjugated province, the San- 
hedrin was allowed to dictate to the Jew, but 
since Herod's day the acting high priest was ap- 
pointed by the Roman governing Judea. Caia- 
phas had been appointed to this office by the 
procurator Valerius Gratus, shortly before that 
governor left the province in A. D. 25, he was 
now holding it under Pontius Pilate, and was re- 
moved from it by the proconsul Vitellius, after 
Pilate was recalled. 

It was this man, when the discussions of the 
divided and perplexed leaders had been long pro- 
tracted, who spoke the decisive words. In his 
capacity as high priest he was devoutly believed 
by every Jew to have that gift of prophecy which 
came through Aaron's line, and the council ac- 
cepted his decision. 

" What do we ? For this man showeth many 
signs. If we let him thus alone, all men will 
believe on him, and the Romans will come and 
take awajr both our place and our nation." 
This was the substance of the discussions of the 
council. 

And the decision of Caiaphas was thus arro- 
gantly given : " Ye know nothing at all, nor do 
ye take account that it is expedient for you that 
one man should die for the people, and that the 
whole nation perish not." 

" So from that day forth they took counsel 
that they might put him to death," St. John tells 
us. He tells us, also, that for this reason " Jesus 
walked no more openly among the Jews, but de- 
parted thence into the country near to the wilder- 
ness, into a city called Ephraim, and there he 
tarried with his disciples." 

But a few weeks remain in which we follow 
the labors of our Saviour in His earthly life. 
The first of these are shrouded in mystery. The 
city called Ephraim is not now identified, but was, 
probably, in the wild, uncultivated hill country 
near Jerusalem and toward the Jordan. It was 
at least not much under the Sanhedrin influence, 
for Jesus, though a fugitive, was not molested 
there. Yet He could not have been unnoted, 
for He was not unattended. The disciples were 
with Him, and other faithful followers, not least 
among them those devoted women " who had 
come up out of Galilee " with Him, who had 



"ministered to Him of their substance," who 
were to be "last at the cross and earliest at the 
tomb." And much of the old enthusiasm of the 
common people had revived, so that multitudes 
followed Him. We may know that He was not 
silent, seeing these sheep without a shepherd, 
during these weeks, and many assign the Par- 
ables of the Importunate Widow, the Pharisee 
and Publican, the Laborers in the Vineyard, the 
Ten Pounds, to this period of His teaching. 

One of the lessons of these last days of our 
Saviour's earthly labors is that in which He sets 
forth the law of His kingdom on' earth concern- 
ing the sacredness of the marriage tie, that es- 
sential basis of a safe and pure family life, which 
in its turn is the only sure foundation of a na- 
tion. " Among the questions of the day fiercely 
debated between the rival schools of Hillel and 
Shammai," says Geikie, " no one was more so 
than that of divorce. The school of Hillel con- 
tended that a man had a right to divorce his 
wife for any cause he might assign, if it were no 
more than his having ceased to love her, or his 
having seen one he liked better, or her having 
cooked a dinner badly. The school of Shammai, 
on the contrary, held that divorce could be is- 
sued only for the crime of adultery, and offense 
against chastity." In " The Religions of the 
World in all Ages," elsewhere presented in this 
volume, the deplorable state of domestic life in 
Roman world of that day, resulting from the 
custom of easy divorce, has been forcibly deline- 
ated. The Jewish rabbis of Hillel's school, and 
a multitude of the people who followed their 
teachings and example, had fallen into a like 
laxity of morals. Certain Pharisees, hoping to 
involve Jesus in the controversy of the schools, 
came to Him, asking : " Is it lawful for a man 
to put his wife away for every cause ? " 

To have sanctioned, even by silence, a so per- 
nicious custom, was not in accordance with the 
spirit and teachings of Jesus. The answer might 
offend the guilty Herod Antipas, and increase 
the hatred and persecutions of the sinners it re- 
buked, but it was given : 

" A man shall leave his father and mother, and 
shall cleave to his wife, and the twain shall be 
one flesh." " What, therefore, God hath joined 
together, let not man put asunder." Only one 
sin, by the law of the Christ, may sever the bonds 



THE LIFE AND LABORS OF OUR SAVIOUR. 



262 

of wedlock. Thus, "He proclaimed the equal 
rights of woman and man within the family, 
and, in this, gave their charter of nobility to the 
mothers of the world. For her noble position 
in the Christian era, compared with that granted 
her in antiquity, woman is indebted to Jesus 
Christ." 

From Ephraim and its vicinity Jesus and the 
disciples crossed the Jordan into Perea again, 
and journeyed to the south through the woody 
highlands of Gilead as far as Heshbon on the 
south-east, then almost directly west to the Jor- 
dan again, and along its eastern bank northward 
until Bethabara was reached. There, where the 
Baptist with spiritual insight and prophetic vis- 
sion, had looked on Jesus and cried, " Behold 
the Lamb of God which taketh away the sin of 
the world," Jesus for the last time passed through 
Jordan's waters. Thence west by Jericho, he 
went toward Jerusalem, the Lamb to the sacrifice. 

The time of the Passover was near, and the 
earth was robing herself again in the beautiful 
garment of spring, with its broidery of leaves 
and flowers. Jesus rested in the shade of a tree, 
beside a wayside well. To the left, sunlight fell 
upon a range of hills, and from a town at the 
base of one of these came women with their water 
jars. And when they saw Jesus, "they brought 
unto him their little children, that be should 
touch them." It was one of the beautiful and 
most ancient customs of Jewish observance for 
parents to bring their children at an early age 
to the synagogue that they might have the pray- 
ers and blessings of the elders. The Talmud 
says : " After the father of the child had laid his 
hands on his child's head, he led him to the 
elders, one by one, and they also blessed him 
and prayed that he might grow up famous in the 
Law, faithful in marriage, and abundant in good 
works." Parents also sought opportunities to 
bring their children to the attention of any noted 
rabbi, when occasion offered. Now these women, 
perceiving by the grouping of the disciples about 
Jesus, that He was a Teacher, encouraged, also, 
by the presence of the Galilean women, and yet 
more, by the loving invitation of His looks, hast- 
ened to bring their little ones for His blessing. 
The babe in its mother's arms reached out tiny 
hands to Him, the prattling boy leaned fear- 
lessly on His knee, the innocent-eyed girl looked 



shyly up at Him with dimpling cheeks. The 
heaven smiled down its joy, the earth breathed 
forth its incense. A restful, happy moment for 
Him, so lately turned from the presence of frown- 
ing Pharisee, sneering Sadducee, and cunning 
spies. And He was moved with indignation 
when the disciples rebuked the mothers, and He 
said : 

" Suffer the little children to come unto me, 
and forbid them not, for of such is the king- 
dom of heaven." "And He took them in His 
arms and blessed them, laying His hands upon 
them." 

Once again He enforced the lesson of his king- 
dom on His disciples, " Verily I say unto you, 
whosoever shall not receive the kingdom of 
God as a little child, he shall in no wise enter 
therein." 

Thus, while He walked our earth, the Son of 
man clad in dignity the earthly life. He held 
the children in His arms, He graced the mar- 
riage feast with his presence, He hallowed the 
home-life in Bethany, He called His constantly 
erring disciples " My friends," He directed the 
converse where friend met friend at the hospit- 
able board, He wept with the mourner for the 
dead. Dare we make of this earthly life a com- 
mon or unclean thing? 



There is no sweeter story told, 

In all the blessed book, 
Than how the Lord, within His arms 

The little children took. 

The voice that silenced priest and scribe 
For them grew low and sweet ; 

And still for them His gentle lips 
The loving words repeat 

" Forbid them not ! " 0, blessed Christ, 

We bring them unto Thee, 
And pray that on their heads may rest 

Thy benedicite. 



There came one running, who knelt to Jesus, 
asking Him : " Good Master, what shall I do to 
inherit eternal life ? " Jesus answering him that 
there was none good save God, bade him keep 
the commandments given by Moses. And when 
the young man said : " All these things have I 
observed from my youth up," Jesus answered, 
"One thing thou lackest yet, sell all that thou 



THE GARDEN OF GETHSEMAJNTE. 
"And there appeared an Angel unto Him, from Heaven, strengthening Him. 



264 



THE LIFE AND LABORS OF OUR SAVIOUR. 



hast, and distribute unto the poor, and thou shalt 
have treasure in heaven : and come, follow me." 

Youth was his; riches were hip, when he heard 
the test he went away sorrowing, " tor he was 
very rich;" worldly dignities were his, he was "a 
ruler," St. Luke tells us ; virtue was his, he had 
kept the commandments " from his youth up." 
He was sincere in his asking, for " Jesus looking 
upon him loved him," St. Mark tells us. But 
the unexpected answer turned him away. He 
was ready to "do;" he was not ready to sacrifice. 
One thing he lacked. He could not become as 
a child, not even " to inherit eternal life." 

Then Jesus taught the disciples how hardly 
they that have riches and trust in them shall en- 
ter into the kingdom of God. And when they 
murmured, " Who then shall be saved?" the an- 
swer was, " With men it is impossible, but not 
with God; for all things are possible with God." 

Peter said to Him: "Lo, we have left all, and 
followed thee. What, then, shall we have?" 
And Jesus answering promised to those who fol- 
low Him thrones of glory, manifold recompense 
for losses for His sake, and the inheritance of 
eternal life. Then He spake the parable of the 
Laborers in the Vineyard, to warn them that 
these rewards would be the gift of God, and He 
alone the judge of their bestowal. " Many that 
are first shall be last ; and the last first." 

" And they were in the way, going up to Je- 
rusalem, and Jesus was going before them." He 
took the Twelve apart, and warned them of the 
things about to come to pass. 

" Behold, we go up to Jerusalem ; and the Son 
of man shall be delivered up to the chief priests 
and scribes, and they shall condemn him to 
death, and shall deliver him unto the Gentiles 
to mock, and to scourge, and to crucify ; and the 
third day he shall be raised up." 

Now crucifixion had been unknown to the 
Jews until the Romans introduced it, and by the 
latter it was used only for the punishment of 
slaves and the lowest malefactors. In His pre- 
vious prophecies of His death, as recorded by the 
evangelists, Jesus had not spoken of the manner 
of that death, that the " ignominy of the cross " 
was to be laid upon Him. On this occasion His 
few words open out a view of the actual event, 
but again the Twelve "understood him not." 
This could only be because their minds were 



hopelessly occupied with their preconceived opin- 
ion of what was to be. The old and cherished 
dream of the earthly kingdom of the Messiah 
fatally misled them. The Master, with love and 
patience, had warned them again and again. 
For them He had lifted the veil between pres- 
ent and future. The remaining days of His 
earthly life were few ; the end assured. Yet the 
disciples accompanied Him to the last day, fear- 
ing indeed for Him, but hoping for some inter- 
position of Divine authority that should disprove 
His words. Thus, when the hour came, it found 
them unprepared, and put them to flight. 

A striking illustration of what filled their 
thoughts is given us in an occurrence of this 
journey. Salome, mother of James and John, 
came to Jesus, and, kneeling, craved permission 
to ask a favor of Him. Her sons were with her. 
When Jesus said, "What woulclest thou?" she 
entreated that her two sons might sit, the one on 
His right hand, the other on His left, when His 
kingdom should be established. She had sacri- 
ficed her substance to minister to His temporal 
wants, she had followed His footsteps during 
His ministry, she was of His earthly kindred ; 
her sons had been singled out, with Peter, on 
marked occasions when the other disciples had 
not been permitted to accompany their Master. 
In her motherly love she felt assured they would 
grace any high position. 

" Ye know not what ye ask," Jesus answered 
with pitying tenderness. And looking on James 
and John He questioned them, " Are ye able to 
drink the cup I am about to drink?" 

" We are able," they answered, confidently. 
So, indeed, they would be found when the 
spirit of the Master more fully filled them, when 
they had looked upon the cross until its glory far 
outshone the crown of David, and Jesus an- 
swered in the spirit of prophecy, " My cup in- 
deed ye shall drink." But He told them again 
that rewards were in the hands of the Father, 
and when the other disciples were indignant 
that these two sought to have precedence over 
them, Jesus once more enforced the lesson that 
whosoever would be great must become so through 
humility and not ambition, who would rule must 
serve : " Even as the Son of man came not to be 
ministered unto, but to minister, and to give his 
life a ransom for many." 



THE LIFE AND LABORS OF OUR SAVIOUR. 



265 



They came now to Jericho, lying in the deep 
vallejr of the Jordan, near its mouth. The Jeri- 
cho of the New Testament was a mile and a 
half to the south of the site of that Jericho whose 
walls fell down at the sounding of the trumpets 
of Joshua's host. So beautiful was its situation 
that Josephus speaks of the small but rich plain 
about it as "the divine district." Honey, dates, 
the balsam-plant, and figs were nowhere found 
in such excellence as in this plain ; maize yield- 
ed a double harvest, wheat ripened a month ear- 
lier than in Galilee. The fountain of Elisha 
and other abundant springs watered it. The 
city itself has been called " city of fragrance," 
"city of roses," "city of palm-trees," "paradise 
of God." It was one of the cities allotted the 
Levites, and therefore the place of residence of 
many priests. As it was a place for the receipts 
of custom on the export and import trade be- 
tween the two sides of the Jordan, there were 
also many " publicans," tax-collectors, there. The 
homes of wealth were on every hand. Misery, 
also, was there. One of its representatives sat 
by the wayside as Jesus passed by, a blind beg- 
gar, the son of Tiniagus. 

When Bartimeeus heard from the multitude 
that Jesus of Nazareth passed by, he began to 
cry out, " Jesus, thou son of David, have mercy 
on me." 

Many rebuked him and bade him hold his 
peace, but not in vain had he listened to the 
whispered story of the loving kindness this won- 
der-worker had shown to the afflicted. St. Mark 
tells us, that, when rebuked, " he cried out the 
more a great deal," " Thou son of David, have 
mercy on me." 

" And Jesus stood still, and said, Call ye him." 

Bartimseus heard, and flinging aside his abba, 
that nothing should impede the swiftness of his 
coming, sprang up, and hurried to Jesus. 

"What wilt thou that I should. do unto thee?" 

" Rabboni," pleaded Bartimaeus, " that I may 
receive my sight." The steps of honor for the 
Jewish teacher were : Rab, Rabbi, Rabban, Rab- 
boni. The blind man honored Jesus with the 
highest title. 

Jesus touched his eyes, saying, "Go thy way, 
thy faith has made thee whole." The " made 
thee whole" here used by Jesus, is the same as 
that spoken by Him to the grateful Samaritan j 



who had returned to worship Him after his 
leprosy was cleansed, and its full significance, 
" saved thee," is applied by Jesus to the cleans- 
ing of the soul as well as healing of the body. 
Bartimaeus, for whom was performed the last de- 
tailed of our Saviour's miracles of healing, be- 
lieved, would not be turned from the Healer by 
officious intermeddlers, and was saved. He "fol- 
lowed Jesus on the way." A fellow-sufferer un- 
der the same affliction, who was with him, like- 
wise received sight at the same time, as is re- 
corded by Matthew only. 

The " chief publican " of Jericho was named 
Zaccheus, a Jew grown rich in his calling, and 
consequently hated by those of his own race, on 
whom, principally, his extortions fell. This man 
greatly desired to see Jesus, and, "because he was 
little of stature, he ran on before," as Jesus en- 
tered Jericho, " and climbed up into a sycomore 
tree," that was in the way Jesus was coming. 

"And when Jesus came to the place, he looked 
up, and said unto him, Zaccheus, make haste 
and come down, for to-day I must abide at thy 
house." 

Zaccheus hastened with joy to receive the guest 
who thus honored him, but the attendant crowd 
all murmured : "He has gone in to lodge with a 
man that is a sinner." 

Disregarding the laws of ceremonial defilement, 
unmoved by harsh public opinion, Jesus entered 
the house of this accursed one, over whose thres- 
hold no Jew of standing had ever crossed. At 
this gracious condescension the hardihood in 
which Zaccheus had encased his better nature, 
melted away. Social proscription had degraded 
him more than his occupation. Resolving now 
to be worthy of the honor done him, he stood 
forth and made a vow unto the Lord whom he 
accepted : 

" Behold, Lord, the half of my goods I give 
to the poor, and if I have wrongfully exacted 
aught of any man, I restore fourfold." 

Jesus accepted the genuine penitant, whose first 
thought was of restoration. The honored ruler, 
so eager to be told what he should do, would 
not obey the command " sell all thou hast and 
give to the poor." The despised publican vol- 
untarily vowed to give half he had to the poor, 
and with the remainder to make fourfold restitu- 
tion to those he had wronged. 



266 



THE LIFE AND LABORS OP OUR SAVIOUR. 



" To-day is salvation come to this house," said 
Jesus, "forasmuch as he also is a son of Abra- 
ham. For the Son of man came to seek and to 
save that which was lost." 

Said we the last detailed miracle of healing 
was the opening of the eyes of blind Bartimaeus ? 
What, then, was this greater work, the changing 
of the heart of Zaccheus? Thanks be to God 
for the gift of His son. Of His miracles as of 
His kingdom there shall be no end. 

Pilgrims were now gathered in and around 
Jericho, come from the regions of Perea and 
Galilee, bound for Jerusalem to keep the Pass- 
over. These, hearing of the cure of the blind 
man, and that Jesus would certainly go up to 
keep the feast, waited to go with Him, and see 
for themselves what wonders might come to pass. 
When, therefore, He left Jericho and entered the 
gloomy, desolate, narrow gorge of the Kedron, a 
long procession followed Him. No striking in- 
cident marked the journey. Sometimes Jesus 
conversed with one or another of the disciples, 
often He pressed on the toilsome, upward path 
a solitary figure, leading the multitude, silent, 
and those who could see His face knew that He 
was deeply troubled. Fifteen miles of mountain 
path led from Jericho to that point where, three 
thousand feet above it, on Mt. Olive's eastern 
slope, the village of Bethany looked out from 
among its sheltering trees. The procession scat- 
tered when Bethany was reached, many of the 
pilgrims pushing on to Jerusalem, while others 
erected booths at Bethany, at Bethphage, or in 
the Kedron valley, or along the western slope 
of Olivet, whence they could look upon the flash- 
ing roof of the Temple. On the Friday evening, 
six days before the Passover, and ere the sun- 
set hour ushered in the Sabbath, Jesus rested in 
the loved home in Bethany, welcomed by loving 
Mary, busy Martha, and Lazarus, "whom He 
loved." Sweet to the Man of sorrows was the 
rest of the Sabbath-day that followed, spent in 
quiet with those who loved Him. 

When evening came again, and the Sabbath 
was ended, the little family "made a supper" 
for Him. Their house was soon filled with un- 
bidden guests, for word that He was in Bethany 
had gone on with the pilgrims to Jerusalem, and 
many who dwelt there and many pilgrims sought 
to see Him, and they came, " not for Jesus' sake ; 



only, but that they might see Lazarus also, 
whom He raised from the dead." These were 
" the common people," St. John says, and he also 
records that " the chief priests took counsel that 
they also might put Lazarus to death, because 
that by him many of the Jews went away and 
believed on Jesus." 

The invited guests were ranged about the table, 
Jesus in the seat of honor, Lazarus reclining 
near Him. His eyes rested in affection on the 
faces of disciples and friends. Here was one 
whom He had healed in Galilee, there one 
who had believed on Him in the Temple. Here 
were those who had journeyed with Him to Eph- 
raim and through Perea, and those who had 
thought on Him and kept their faith in Him 
through months of separation. Martha served 
the guests. It was a happy hour. Not even the 
presence of curious strangers could arrest the 
deepening feeling of love with which those who 
believed looked on His dear face. One of these 
was Mary, and she felt the love that swayed her 
must manifest itself. She rose from her retired 
seat, and taking an alabaster flask of Indian 
spikenard, she broke the flask, and with the 
precious liquid gum anointed the head and the 
feet of Jesus, the fragrance of the offering filling 
all the house. Then, forgetful of the presence of 
any save the Lord she thus adored, she knelt 
and wiped His feet with her hair. The rare and 
costly unguent she used was considered a gift 
worthy of a king's acceptance. To the Master 
her sweet forgetfulness of self, her love and her 
humility were far more precious. Innocent, lov- 
ing, trustful Mary, type of purest womanhood, 
whose years had been safe sheltered in the little 
home-nest in peaceful Bethany. We know that 
Jesus loved her. Let us not forget how He ac- 
cepted a like act of devotion from " the woman 
that was a sinner." 

" Why was not this ointment sold for three 
hundred pence, and given to the poor?" The 
harsh question was like a discordant note sud- 
denly sounded in a holy anthem. The speaker 
was one of the Twelve, — Judas Iscariot, and 
"this he said, not because he caxed for the poor, 
but because he was a thief, and having the bag- 
took away what was put therein." To this, then, 
had come one of those chosen by Jesus to be His 
special followers. A thief in deed, a traitor in 



THE BETKAYAL. 
" Judas, betrayest thou the Son of Man with a kiss ? " 



268 



THE LIFE AND LABORS OF OUR SAVIOUR. 



heart, a murderer in purpose. When Jesus looked 
upon him, Judas thought of the holy morning 
light that fell upon Hattin slope when he was 
honored with a place among the chosen. It 
seemed far away. He thought, too, of the day 
when Jesus said: "Have I not chosen you the 
twelve and one of you is a devil? " 

Yet a murmur that seemed assent followed 
Judas' question, for to many Mary's offering 
seemed wasteful and uncalled for, but Jesus 
rebuked them : 

" Let her alone, why trouble ye her? She hath 
wrought a good work on me. For ye have the 
poor always with you, and whensoever ye will 
ye can do them good ; but me ye have not al- 
ways. She hath done what she could. She hath 
anointed my body aforehand for the burying. 
And verily I say unto you, wherever the gos- 
pel shall be preached throughout the whole world, 
that also which this woman hath done shall be 
spoken of for a memorial of her." 

The feast was ended, and the guests were gone. 
Under vine-clad roof and in wayside booths si- 
lence was in Bethany. Those who had come out 
from Jerusalem neared that city again, walking 
in groups of twos and threes, or in large com- 
panies, talking one with another concerning the 
words and works of Jesus, and speculating 
whether He might not be declared the Messiah 
ere the days of the Passover were accomplished. 
Apart from them all, behind the last of these 
groups, lurked a solitary figure. Loitering when 
any looked back lest he might be spoken to, hur- 
rying forward when none turned, lest he should 
be left alone with his own awful thoughts, came 
the Iscariot. The trees along the way seemed 
to tremble as he passed under them, the star- 
light to pale as it touched his haggard face, the 
zephyr to become a moaning wind as it rushed 
past him. Hatred and greed and fear in turn 
convulsed his soul. Now he thought on the bag 
that hung at his girdle, seeming so light because 
the price of the spikenard was not there, and 
now he thought of the rulers of the people seek- 
ing to lay hands on Jesus, and at these thoughts 
his feet moved more quickly. Anon he thought 
of all the deeds of mercy he had seen wrought 
in these two years, of the never-failing love he 
had seen poured out upon men, and his steps 
faltered. Now greed quickened his pulse as he 



saw shining pieces of gold or silver he might 
win by a word. Now his face blanched at the 
horror of his deed, as the solemn eyes of the 
Sinless One seemed again to rest on him. He 
thought of the hour he had joyed to be one of 
the chosen, of the hour when first the assurance 
pressed upon him that this choosing would not 
bring him riches nor power, but rather scorn 
and poverty, possibly death. He remembered 
when he had purloined the first money of the 
common store, and, one after another, all the 
doubts, disappointments and sins that had led 
to this hour. 

He stood in the presence of the chief priests in 
the council-chamber in the house of Caiaphas. 
"What are ye willing to give me, and I will de- 
liver him unto you ? " 

" And they weighed unto him thirty pieces of 
silver." 

With downcast eyes that he could not lift, 
trembling with terror and shadowed by the de- 
spair that should follow the fulfilling of his 
promise, his hand yet greedily grasped the piti- 
able moiety they doled out to him, less than the 
price of a slave at the market-gate. A sordid, 
miserable figure of a man, he went out from the 
council-chamber, and not one of these rulers who 
had made the bargain with him would have had 
their garments touch his ; they who hated Jesus 
of Nazareth the most bitterly shrank from His 
betrayer as from a leper. The doom of a traitor 
was on him. But he hardened his heart to exe- 
cute its purpose, " and from that time he sought 
opportunity to deliver him unto them." 



Praise ye the Word made flesh! 

True God, true man is he ; 
Praise ye the Christ of God, 
To whom all glory be : 
Praise ye the Lamb that once was slain, 
Praise ye the King that comes to reign. 



Eejoice greatly, daughter of Zion ; 
Shout, daughter of Jerusalem ; 
Behold, Thy King cometh unto thee. 



Pide on, ride on in majesty ! 

Hark, all the tribes hosannas cry ; 

Oh, Saviour meek, pursue Thy road, 

With palms and scattered garments strowed. 



No. 10.- Environs of Jerusalem. 



BROOKS. 

CE'DRON E— c 

CHE'RITH (ke) F— a 

FOUNTAINS. 

AIN EL HAUD / E— b 

AIN ES SUL'TAN G — a 

AIN DUK' G — a 

AIN HA NI'YEH D— c 

AIN YA'LO D— b 

MOUNTAINS. 

FRANK ....E-c 

JEB'EL ESH ET-GHU'RAB. . .G— a 

JEB'EL KU'RUNTUL G— a 

SCO'PUS... D— b 

ROADS. 

DEAD SEA E— c 

GA'ZA C— c 

HE'BRON D— c 

JER'ICHO F— b 

JOP'PA B-b 

RO'MAN C— a 

TOMBS. 

BE'IT JA'LA D— c 

RA'CHEL D— c 

NEB'Y MU'SA G— b 

NEB' Y SAM' WIL. D— b 

VALLEYS. 

A'CHOR (jfcor) F— a 

BER' A CHAH (kah) C— d 

E'LAH A-c 

REPH'A IM D— b 

WADYS. 

A'LY B-b 

BLTTIR' C— a 

DEBR F— d 

EL WERD' C— c 

ET TAAMFRAH E— c 

ESH SUWE'INIT E— a 

FAR'RAH E— b 

FU'WAR F— a 

GHU'RAB B— b 

HAUD F— b 

IS MA'IN B— b 

KIM EI TE'RAH G— b 

MUS'URR B— c 

SIDR G— b 

SU'RAR A— b 

UR'TAS.... E— d 



TOWNS, ETC. 

ABU DIS' E— b 

A DAS' C— c 

A DUL'LAM, cave E— d 

AH'BEK B— c 

A'l E— a 

AIN YE'BRUD E— a 

AJ'A LON B— a 

AL'LAR ES SIF'FLA C— c 

AL'LAREL FCKA C— c 

AM' WAS. B — a 

AN' A MA D— b 

AN' A THOTH E— b 

AN' A TA E— b 

AQ'UEDUCT.... D— c 

AR'TUF B— b 

AT' A ROTH 0— a 

A ZE'KAH A— c 

BA HU'RIM F— b 

B. A'DAB C— c 

BE'ER OTH C— a 

B. FEJ'JAR D— d 

B. NA'KABA. C— b 

B. IK'S A D— b 

BEI'TFN ....E— a 

BE'IT JA'LA D— c 

BE REI KUT' D— d 

BER FI LI'YA B— a 

BETH' A NY E— b 

BETH'EL E-a 

BE'THER C— c 

BETH HAC'CE REM (hack/se) . .E— c 

BETH-HO'RON (lower) C— c 

BETH-HO'RON {upper) 0— a 

BETH' LE HEM D— c 

BETH-SHE'MESH B— c 

BI'REH C— a 

BIT TIR' C— c 

BO'ZEZ E— a 

B. U'NI A C— a 

B. SA KA'RI A C— d 

CAL CA'LIA (castle) C— a 

CA'PHAR ZACH A RI'AH A— d 

CAS TEL'LUM EM'MAUS, 

(Latron) . . A — b 

CAVE OF ADUL'LAM... E— d 

CHE PHI'RA (ke fi'rah) ..C— a 

CHES'A LON (kes) C— a 

CO LO'NI A D— b 

DE'IR EL HA'WA (convent) B— c 

D. E'YUB (pool) B— a 

DO'CUS G— a 

EL BFRJ' B — a 

EM'MA US C— b 

E'NON E— b 

EN-SHE'MESH E— f 

E'PHRA IM F— a 

E'TAM D— c 

GE'BA E— a 

GE'DOR C— d 



GIB'E A C—c 

GIB'E A OF SAUL E— b 

GIB'E ON D — b 

GOPH'NA D— a 

HE RO'DI UM E— d 

IM'AN A'LY B— b 

JAR'FAH B— d 

JAR'MUTH... B- c 

JE'DUR (Gedor) C— d 

JE'RASH C— d 

JER'I CHO.. G— a 

JE RU'SA LEM D— b 

J. FU REI'DIS E— c 

JIF'NA D — a 

JIM'RIN B— d 

KAHN EL HUDH'RUR F— b 

KIR'JATH JE'ARIM C— b 

KU'LON D— b 

KU'RI ET EL E'NAB C— b 

KUS TUL' C— b 

LAT'RON A— b 

MAR EL'YAS (St. Elias) Christian 

Church. .D — c 

MICH'MASH (mick) E— a 

MIR SIR' B— b 

MIS'PAH (miz) ,...D— b 

MU'SA, NEBY G— b 

NEB'Y MU'SA G— b 

NEBY SAM'WIL. D— b 

NE TO'PHAH B— c 

NI COP'O LIS (Amwas) B— a 

NOB E— b 

OPH'RA E— a 

PAS DAM'MIM. B — c 

POOLS OF SOLOMON. D-c 

RACHEL'S TOMB D— c 

RA'MAH D— a 

RA MA THA'IM ZO'PHIM C— a 

RI'HA (tower) ..G— a 

RIM'MON E — a 

SA'RIS C— b 

SE'NEH E— a 

SHA'FAT. D— b 

SHO'CHOH B— d 

SID :.. E— b 

SUF'FA B— a 

SU'RAH. B— b 

scba .: C— b 

TA WA HI'NES SUK'KAR. . . .G— a 

TE KO'A D— d 

TE CU'A D — d 

TIB'NEH A— c 

TIM'NATH A— c 

UM BURJ' B— d 

UM PUSH' B — a 

UR'TAS D— c 

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THE LIFE AND LABORS OF OUR SAVIOUR. 



273 



Eide on, ride on in majesty ! 
In lowly pomp ride on to die ; 
Christ, thy triumphs now begin 
O'er captured death and conquered sin. 

Ride on, ride on in majesty ! 
In lowly pomp ride on to die ; 
Bow Thy meek head to mortal pain, 
Then take, God, Thy power, and reign. 

The day following the Sabbath day rest of Je- 
sus in Bethany was the tenth day of the month 
Nisan. In the early morning He went thence 
with the disciples toward Bethphage, and when 
they neared that village He sent forward two of 
the disciples, instructing them : " Go your way 
into the village over against you, in the which as 
ye enter ye shall find a colt tied, whereon no 
man ever yet sat : loose him, and bring him. 
And if any man ask you, Why do ye loose him ? 
then shall ye say, The Lord hath need of him." 
And all was done as He commanded, and " they 
threw their garments upon the colt, and set Je- 
sus thereon." So they began the descent of the 
Mount of Olives toward Jerusalem, for Jesus was 
now about to make a public entry there in such 
manner as to fulfill the prophecy by which Zach- 
arias foretold the coming of the Messiah. 

He had been driven thence by the persecuting 
Pharisees and scribes. He had cried out over the 
city which held the Temple of God : " 0, Jerusa- 
lem, Jerusalem, which killest the prophets, and 
stonest them that are sent unto her! how often 
would I have gathered thy children together, 
even as a hen gathereth her own brood under 
her wings, and ye would not ! Behold, your 
house is left unto you desolate ! " His loving 
heart was rent with pity at the knowledge of 
her self-invited impending destruction. Now as 
He drew nigh again to the city He wept over it, 
crying out, " If thou hadst known in this day, 
even thou, the things which belong unto peace! 
but now they are hid from thine eyes. For the 
days shall come upon thee, when thine enemies 
shall cast up a bank about thee, and compass 
thee round, and keep thee in on every side, and 
shall dash thee to the ground, and thy children 
within thee; and they shall not leave in thee 
one stone upon another; because thou knewest 
not the time of thy visitation." 

Sorrow for the lost sheep of the house of Is- 



rael filled the heart of the Messiah in the hour 
He publicly took upon Himself the title, but 
His disciples were filled with rejoicing. For the 
first time He entered Jerusalem not on foot, for 
the first time a multitude accompanied Him. 
True, He rode in "lowly pomp," upon the foal 
of an animal derided by the Romans and all 
Gentiles. But the sacred associations it had for 
the Jewish mind were many, reaching far back 
to the days of their father Abraham. It was a 
type of peace to them ; more than all it fulfilled 
the prophecy of the Messianic coming. Those 
who accompanied Jesus therefore were joyful, 
and burst out in singing. They threw their ab- 
bas before Him for the colt to step on; they 
caught branches from olive and fig tree; and, 
chanting and waving these palms aloft, moved 
along with Him. And as they neared the city 
there moved out another procession to meet 
them, also waving aloft their palm branches. 
Shouts of triumph were met by answering shouts 
as the two processions neared each other. Ho- 
sannas echoed hosannas. 

The multitude that went before Him cried 
out: " Hosanna to the son of David! Blessed 
is he that cometh in the name of the Lord ! Ho- 
sanna in the highest ! " 

And the answering cry was : " Blessed is he that 
cometh in the name of the Lord, even the king 
of Israel. Blessed is the kingdom that cometh, 
the kingdom of our father David. Peace in 
heaven, and glory in the highest." 

The two processions met and joined, and clos- 
ing about the Messiah and the Galilean group 
that surrounded Him, advanced with Him to 
the city gate, waving their palms aloft, and shout- 
ing hosannas. Many within the city wondered 
at the sight and sound of this advancing mul- 
titude, and came out to meet it, asking, " Who 
is this?" And the answer was, "This is the 
prophet Jesus, from Nazareth of Galilee." 

But the Pharisees, in bitterness of heart, said 
one to another, "Behold, how we prevail noth- 
ing! lo, all the world is gone after him ! " Some 
of these said to Jesus, " Master, rebuke thy dis- 
ciples," but He answered, " I tell you, if these 
should hold their peace, the very stones would 
cry out." 

Thus boldly Jesus came to Jerusalem, and 
openly entered the Temple. On His visits at 



274 



THE LIFE AND LABORS OF OUR SAVIOUR. 



previous feast times, He had used such caution 
in coming and going as He deemed best for the 
progress of His work. Now that He was openly 
threatened in Jerusalem, He came there accom- 
panied by a multitude shouting hosannas. Now 
that the teachers of the Law and the Prophets 
had decreed His death, He rode to meet it as 
their prophet had foretold He would come. Now 
that they secretly plotted when and where they 
should seize Him, He entered their Temple daily, 
and taught the thousands there within their 
hearing. 

Three years before, one of the first acts of His 
public ministry had been to drive from the sa^ 
cred precincts of the Temple those who defiled 
it, buying, selling and trafficking there. Now He 
began His last teaching by rebuking and dis- 
persing those who were again in like manner 
desecrating it, making His Father's house " a 
den of thieves." When the place was again 
made holy, He healed the blind and the lame 
who sought Him. The enthusiasm of the mul- 
titude continued, so that even the children in 
the Temple were crying out, " Hosanna to the 
Son of David." And when the angry rulers 
said to Him, " Hearest thou what these are say- 
ing?" He made calm answei', " Yea, did ye never 
read, Out of the mouth of babes and sucklings 
thou hast perfected praise?" 

There were certain Greeks, proselytes to the 
Jewish faith, who had come up to Jerusalem to 
keep the feast, and these desired to see the Gali- 
lean prophet. They came to Philip and said, 
" Sir, we would see Jesus." Philip told Andrew 
of their request, and the two brought it to the 
Master. We are not told whether the interview 
they sought was given them, but the lesson of 
the occasion for us is that the kingdom was come 
for all men, Gentile as well as Jew, for Jesus an- 
swered : " The hour is come, that the Son of man 
should be glorified." Continuing, He foretold 
how souls should be drawn to Him by His death, 
aod that life eternal was the portion of those who 
should serve Him. These Gentiles desired to see 
Him, and to all the kingdoms of earth Jesus 
made answer : " If any man serve me, let him 
follow me ; and where I am, there shall also my 
servant be; if any man serve me, him will the 
Father honor." 

He was to be lifted up, and draw all men to 



Him, but the shadow of the cross fell darkly on 
Him in that day of triumph, and He cried out : 
" Now is my soul troubled, and what shall I say ? 
Father, save me from this hour? But for this 
cause came I unto this hour." And again He 
cried, "Father, glorify thy name." 

Then, and for the third time, came the Voice 
from heaven: "I have both glorified it, and will 
glorify it again." The Father answered the Son. 
But to the multitude the words were but a sound, 
and some said, "It thundered;" others, "An 
angel hath spoken to him." 

"And he left them, and went forth out of the 
city to Bethany, and lodged there." In the 
early morning He returned with the twelve to 
teach in the Temple, " and every evening he 
went forth out of the city," St. Mark says. It 
was on one of these mornings, as He came from 
Bethany, that " he hungered," and seeking a fig- 
tree, found it bore, " nothing but leaves." and 
said, " No man eat from thee henceforward for- 
ever." On the next day, when the disciples mar- 
veled to find the vigorous tree already dead to 
the roots, and Peter said, " Kabbi, behold, the fig- 
tree which thou curseclest, is withered away," 
Jesus charged them : "Have faith in God," And 
He taught them that what they asked of God in 
faith should be given them. Unanswered pray- 
ers do not refute this promise. Here "to ask," 
must mean " to ask aright," and the wisdom of 
the Giver of the thing asked for, alone may judge 
the " aright." The asker can not be far wrong 
who bears at heart the close of this lesson : 
" Whensoever ye stand praying, forgive, if ye 
have aught against any one ; that your Father 
also which is in heaven, may forgive you your 
trespasses." 

Within the Father's Temple the Son was teach- 
ing, and the chief priests and elders of the people 
came to Him, demanding : " By what authority 
doest thou these things ? and who gave thee this 
authority?" 

It was, says Farrar, "A formidable deputation, 
imposing alike in its numbers and its stateli- 
ness. The chief priests, heads of the twenty-four 
courses, the learned scribes, the leading rabbis, 
representatives of all the constituent classes of 
the Sanhedrin, were there to overawe Him, with 
all that was venerable in age, eminent in wis- 
dom, or imposing in authority, in the great Coun- 



THE LIFE AND LABORS OF OUR SAVIOUR. 



275 



cil of the nation. The people whom He was 
engaged in teaching made reverent way for them, 
lest they should pollute those flowing robes and 
ample fringes with a touch." 

This was what the multitude saw, as they anx- 
iously listened to this sudden attack upon the 
Teacher out of Galilee. What was seen by the 
eyes that had wept over Jerusalem? Beneath 
faces affecting righteousness, under robes embel- 
lished with the outward symbols of piety, hearts 
filled " with all unrighteousness, wickedness, 
covetousness, maliciousness, full of envy, murder, 
strife, deceit, malignity ; whisperers, backbiters, 
haters of God, insolent, haughty, boastful, inven- 
tors of evil things." Teachers of the people who 
taught them the folly of man, and shut from 
them the wisdom of God. Rulers of the people 
who oppressed them with laws they themselves 
failed to obey. Hypocrites, who made clean the 
outside of the platter, cherishing all uncleanness 
within. 

" I also will ask you one question," He an- 
swered with a dignity His own, " which if ye 
tell me, I likewise will tell you by what authority 
I do these things. The baptism of John, whence 
was it ? from heaven or from men ? " 

The startled inquisitors were confounded. 
Should they answer John's baptism w r as from God, 
the next question would be why had they not 
received it, and believed him, and to that ques- 
tion they could give no answer. If they answered 
his baptism was from men, the multitude they 
were come to turn from Jesus would be arrayed 
against them, for the people held John a prophet. 

" We know not," at length they said to Jesus. 

But they spoke falsely, for their thought was, 
"we will not tell you," and Jesus, answered the 
thought of their hearts, and not the words they 
had spoken to cover their defeat. 

" Neither tell I you by what authority I do 
these things. But what think ye?" He con- 
tinued. And He spoke to them the parable of 
the two sons, one of whom answered the father's 
command to go work in the vineyard, saying, 
" I will not," but afterward repented and went ; 
the other answered, "I go, sir," but went not. 
" Which of the twain," Jesus asked these teachers 
and elders, "did the will of the father?" And 
when they reluctantly answered, " The first," 
Jesus solemnly warned them how even so repent- 



ant sinners should go into the kingdom of heaven 
before them, who repented not, believed not. 

Then He taught them in the parable of the 
wicked husbandmen, who repaid not the owner 
of the vineyard with its fruits, but when he sent 
his servants, beat, and stoned, and killed them. 
And when he sent his own son, "they took him, 
and cast him out of the vineyard and killed 
him." And Jesus demanded of these chief priests 
and elders what the lord of the vineyard should 
do to these husbandmen. "He will miserably 
destroy those miserable men, and will let out the 
vineyard unto other husbandmen, which shall 
render him the fruits in their season." No other 
answer could they give in the presence of these 
people they taught, and because of the presence 
of these people Jesus spared not the false teachers. 
" Therefore I say unto you," was the solemnly 
pronounced judgment, "the kingdom of heaven 
shall be taken away from you, and shall be given 
to a nation bringing forth the fruits thereof." 

Yet another parable He spake, likening the 
kingdom of heaven to the marriage feast a cer- 
tain king made for his son, inviting guests who 
would not come, guests who derided the invita- 
tion, guests who murdered his messengers, and 
gathering in to the feast at last the good and 
the bad from the highways. And when the 
king came in to his guests and found one with- 
out the wedding garment, "speechless" when 
asked why he wore it not, he bade his servants 
to "cast him out into the outer darkness." "For 
many are called but few are chosen," are the 
solemn words concluding this parable. 

The scribes and Pharisees failed not to under- 
stand the application of these parables to them- 
selves, but their hard hearts were hardened alike 
by the words of mercy, of warning, or of judg- 
ment. Foiled in the purpose for which they 
had sought Him, silenced in the presence of the 
people, their humiliation increased their rage, 
and they would have seized Him even there, but 
they feared the people. They went away to re- 
new their plottings, "and took counsel how they 
might ensnare him in his talk." 

When another day was come, the result of 
their scheming was that Jesus was three times 
met and questioned, by the leaders of the differ- 
ent Judaic parties. Pharisee, Sadducee and He- 
rodian, for the time laying aside their dissen- 



276 



THE LIFE AND LABORS OF OUR SAVIOUR. 



sions, were united in an unnatural and unholy 
alliance, its purpose to betray Him into some- 
thing that should turn the people against Him, 
or bring Him into opposition to the Roman au- 
thorities, or under charge of heresy before their 
own council. Once more, and for the last time, 
Jesus approached the Courts of the Temple. 
There met Him in the narrow way certain He- 
rodians, accompanied by " disciples of the Phari- 
sees.'' 

"Master," they said, "we know that thou art 
good, and teachest the way of God in truth, and 
carest not for any one; for thou regardest not 
the power of men. Tell us, therefore, What 
thinkest thou? Is it lawful to give tribute unto 
Caesar, or not? " 

They addressed Him with fawning flattery, 
m they feigned to believe Him " good," they inched 
the answer they expected when they said He 
" regarded not the power of men," and with as- 
sumed deference they anxiously waited the an- 
swer. Would He give the Herodians the occa- 
sion to denounce Him before Pilate by opposing 
the payment of the tribute? Every Jew in his 
heart regarded it as an imposition, paid it as an 
extortion wrung from him by Roman tyranny. 
Would this Truth Speaker, thus questioned, 
speak the thought of the Jew ? Then was He 
countenancing rebellion to Rome, offence the 
strong hand of government would swiftly pun- 
ish with death. On the other hand, would He 
justify the Roman law ? Then the people would 
turn from Him as no true Son of David. 

"Why tempt ye me, ye hypocrites?" Jesus 
began to answer, and even so soon they felt 
their purpose was known to Him, and they were 
baffled. "Show me the tribute money!" He 
demanded. 

They brought Him a denarius, stamped on 
one side with the likeness in profile of the reign- 
ing emperor, Tiberias Caesar, the other side bear- 
ing his title, Pontifex Maximios, and He demanded 
of them, " Whose is this image and superscrip- 
tion ? " " Caesar's," many voices answered to- 
gether. 

Jesus stretched out His hand until a finger 
touched the coin, so hated that even the Herod- 
ian presenting it could only bring himself to 
hold its rim between thumb and forefinger, draw- 
ing the rest of his hand away from its contami- 



nation. The crowd pressed closer around the 
two, but their flaming eyes and faces set in 
anger showed their anticipation of defeat. It 
was the current coin for every thing but temple 
tribute, accepting which they had, even by the 
decisions of their own rabbis, acknowledged the 
supremacy of Caesar. It was the coin they had 
taken from their conqueror. 

"Render, therefore," said Jesus, "unto Caesar 
the things that are Caesar's," " render," not " give," 
as they had put the question, but "give back" 
as they were legally bound to do. The question 
was fully answered, but Jesus paused not there. 
He seized the opportunity His enemies had giv- 
en Him, and taught the lesson of that higher liv- 
ing of which they knew so little, for which they 
cared nothing, but in seeking out and following 
which only is rounded the purpose of earthly 
life : 

" Render therefore unto Caesar the things that 
are Caesar's, and unto God the things that are 
God's." 

That the earthly life of the Saviour of the 
world was all passed in the little country of Pal- 
estine, that the field of His labors was so limited 
He never taught " a hundred miles from the 
home of His boyhood," is a weapon, and one of 
the weakest of the weak weapons, of the skep- 
tic. What matters it where "the Word became 
flesh?" He lives forever. What though the gos- 
pel lessons were taught on a hill of Galilee we 
may never see, in a hall of the Temple where 
now no stone stands upon another to mark the 
spot ? The lessons remain, their vital truths of 
the same force to-day as then, no one of them 
without present application for the guidance of 
every man's life. The blood of martyrs attests 
how the early Christians accepted the lesson 
drawn out by these Herodians. On another page 
of this book, Dr. Bacon has well said : " To the 
question whether God or man should be wor- 
shiped, whether Christ or Caesar were supreme, 
the Church, the believer, could have but one an- 
swer. * * * They would pray for the em- 
peror, not to him. They would, if need be, die 
for him. They would die rather than adore him. 
And they died, men, women, even children, wil- 
lingly, joyfully, kissing the sword and embracing 
the stake." They rendered to Caesar all his due, 
but, in an age when he received worship as a god 



THE LIFE AND LABORS OF OUR SAVIOUR. 



277 



from the followers of all other religions, the dis- 
ciple of the Christ rendered worship only to God, 
and sealed his devotion with his life. 



Render to Csesar the things that Caesar's are! 
But to God, God's! Ah me! how eagerly, 
Rushing to the world-Caesar's feet, do we 
Bring the red gold and frankincense from afar 
To render up! Gold of the heart's young love 
Bartering for Mammon (prudence its world-name) ; 
Pure aspirations for base, fleeting fame ; 
And for false joys of earth, a heaven above. 
What do we lay before our Father's throne ? 
The broken heart the world has trampled on, 
But could not heal ; the bruised hope flung back 
From Caesar's throne, when our reward we lack. 
Hyssop and vinegar : How oft they be 
Our only tribute, Lord, reserved for Thee ! 

Passing by the discomfited Herodians Jesus 
with the disciples entered the Temple. The Sad- 
ducees came to him. This sect, the very opposite 
of the Pharisees, denied the authority of all rev- 
elation subsequent to Moses; denied the exist- 
ence of spiritual beings, the immortality of the 
soul, and the resurrection of the body. They 
were self-indulgent and luxurious in living, af- 
fected Greek culture, were tolerant of foreigners 
and of heathen morals and of idol worship. In 
our Saviour's day the Sanhedrin seems to have 
been composed of about equal numbers of each 
sect. Annas, or Hannas, the father-in-law of 
Caiaphas, who had been high priest before Caia- 
phas, and was still the real head of the priest- 
hood, was of the Sadducean school, as was also 
Caiaphas. 

These who now approached Jesus came asking 
a question involving the resurrection from the 
dead. They related the suppositious case of a 
woman whose husband died leaving no children, 
and by the law of Moses his brother espoused her, 
that children migh be born to inherit his name. 
This brother also dying without issue, she be- 
came in turn the wife of all the brothers of the 
family, as each in turn died leaving no child. 
"In the resurrection whose wife shall she be of 
the seven?" they ask. It was a question often 
skillfully used by Sadducees as an argument 
against the resurrection, and one not very satis- 
factorily answered by the Pharisees, who claimed 
she would be the wife of the first of the brothers. 
Now they brought the problem to Jesus 



"Ye do err," He instructed them, "not know- 
ing the scriptures nor the power of God. For in 
the resurrection they neither marry nor are given 
in marriage, but are as angels in heaven." Draw- 
ing a further lesson from that portion of the 
scriptures they claimed to accept, He reminded 
them how God had spoken therein, saying: "I 
am the God of Abraham, and the God of Isaac, 
and the God of Jacob." Then He finished the 
awful yet glorious assurance of the soul's im- 
mortality with the declaration : " God is not the 
God of the dead, but of the living." 

The multitude were astonished at the wisdom 
of His teachings, and even His enemies could 
not withhold admiring tribute, for " certain of 
the scribes," St. Luke tells us, acknowledged : 
" Master, thou hast well said." But a lawyer of 
the Pharisees came now tempting Him with the 
question : " Master, which is the great command- 
ment in the law ? " 

The folly of the schools maintained continual 
and bitter disputations, concerning the forms 
and ceremonies with which the law was over- 
laid. Every rabbi had his school, and every 
school was set against the others in controversy 
upon points in themselves unimportant, but of 
moment only because they aroused hate and 
intolerance, created factions, and prevented the 
study of essential truths. In favor of which of 
the commandments these differing schools held 
foremost would Jesus decide ? Would He declare 
with the schools that held the command for cere- 
monial washing of hands equal with the com- 
mand "Thou shalt not kill"? Or with the 
school that held " the law about tassels " most 
worthy of study? Would He enter into the dis- 
cussion whether the tithe of anise should be paid 
in the flower only, or whether the root and stalk 
might be included? 

For the third time in this great day of our 
Saviour's ministry, the wrath of man is made to 
establish His praise. As though the walls of the 
Temple were parted at the question, over all the 
earth sounds the answer, and form of Pharisee 
and Sadducee fade away, while the hosts of 
the "kingdom without end," are marshalled to 
hear it : 

" Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all 
thy mind. This is the great and first command- 



278 



THE LIFE AND LABORS OP OUR SAVIOUR. 



merit. And a second like unto it is this : Thou 
shaft love thy neighbor as thyself. On these two 
commandments hangeth the whole law and the 
prophets." 

While the Pharisees were still gathered about 
Him, their efforts to entangle Him in their 
snares as futile as had been those of Herodians 
and Sadducees, Jesus began to question them, 
asking them of what descent their expected Mes- 
siah should be. " The son of David," was their 
prompt reply. Then He called to their minds 
the prophecy in which David himself foreshad- 
owed the divinity of the coming Messiah : " The 
Lord said unto my Lord, sit thou on my right 
hand until I put thy enemies under thy feet." 
" If David then calleth him Lord, how is he his 
son ? " To this dispassionate, deep-reaching 
question of the true Messiah, showing how He, 
even in calling Himself the Son of God, had 
but fulfilled their own Scriptures, these stiff- 
necked Jews answered never a word, but none 
of them dared question Him further. 

In the hearing of the multitudes and of his 
disciples, Jesus then pronounced sentence on 
those who had willfully and repeatedly rejected 
Him. He had come unto His own ; He had 
called to them within the Temple, bidding them 
accept Him as the light of the world, the living 
water, the good shepherd, the door of the king- 
dom, declaring Himself the Messiah, the Son of 
God, one with the Father. His own received 
Him not. They "shut the kingdom of heaven 
against men." They called Him a blasphemer. 
They sought His death. They embraced the 
doom of those " by whom offences come." In 
words along which sounded the indignation of 
rejected majesty, the sorrow of rejected love, the 
Lord of the Temple spake a last warning to 
its guilty ministers,, uttering the eight woes re T 
corded by St. Matthew, beginning : " Woe unto 
you, scribes and Pharisees, hypocrites! because 
ye shut the kingdom of heaven against men ; 
for ye enter not in yourselves, neither suffer ye 
them that are entering to enter! " ending, "Fill 
ye then the measure of your fathers ; * * * 
that upon you may come all the righteous blood 
shed on the earth from the blood of Abel the 
righteous, unto the blood of Zachariah, son of 
Barachiah, whom ye slew between the sanctuary 



and the altar. Verily I say unto you, all these 
things shall come upon this generation." 

Passing out of the sanctuary, where He taught, 
Jesus entered the Court of the Women, and sat 
down to rest over against the treasury, the thir- 
teen large chests with trumpet-shaped mouths, 
into which were cast contributions for the main- 
tenance of the Temple service. The gifts for 
the treasury during these days of pilgrim visits, 
just preceding the Passover feast, were sure to be 
many, " and many that were rich cast in much." 
There came one with drooped head and sorrow- 
stamped face, clad in garments that proclaimed 
her poor and a widow. The eyes of Jesus rested 
compassionately upon her, and as she dropped 
her little offering into the treasury, He honored 
her humble but perfect sacrifice, calling His dis- 
ciples about Him, saying : " Verily I say unto 
you, this poor widow cast in more than all they 
which are casting into the treasury; for they 
all did cast in of their superfluity, but she of 
her want did cast in all she had, even all her 
living." 

He went forth out of the Temple, never again 
to enter it. Israel had rejected Him, and sealed 
her doom. Her Temple, once the chosen place 
of God, was to become one of earth's desolate 
places. And when the disciples gazed upon its 
marvels of architecture, the splendors of its adorn- 
ment, the rising terraces, the marble walls and 
gilded roofs, one of them saying to Jesus, " Master, 
behold! what manner of stones! and what man- 
ner of building ! " the Master answered sadly, 
" Seest thou these great buildings? There shall 
not be left here one stone upon another which 
shall not be thrown down." 

Through the outer gate and by the eastern 
steps Jesus and the disciples went down to the 
blossoming gardens of the Kedron valley, and 
thence up the green foot-paths of the Mount of 
Olives, until they were " over against the temple." 
There the Master rested upon a little knoll, His 
thoughtful eyes looking back upon city and Tem- 
ple. The disciples grouped themselves about 
Him, Andrew and Peter, James and John, reclin- 
ing nearest to him. Then one of these four 
asked him to tell them more concerning the 
things they had heard Him that day prophesy 
should be accomplished. 



THE LIFE AND LABORS OF OUR SAVIOUR. 



279 



Lovingly He looked upon their upturned, at- 
tentive faces, and though He told them many 
things to come to pass in times near at hand and 
in the far distant future, His first words were of 
direct application to their own future deeds and 
dangers. "Take heed," He charged them, "that 
no man lead you astray." They were not to be 
troubled by wars or rumors of wars, nor dismayed 
by famines and earthquakes; they were not to 
give way when persecuted by the enemies of 
their mission, nor when betrayed by their friends. 
Though they were beaten in synagogues, and 
must bear the testimony it should be given them 
to speak in judgment halls, though they should 
be hated of all men for His name's sake, and be 
put to death, the command He laid upon them 
was, " Take ye heed, watch and pray," and the 
promise He gave them was : " He that endureth 
to the end, the same shall be saved." 

Of the destruction of Jerusalem He told them : 
" When ye see Jerusalem encompassed with ar- 
mies, then know that her desolation is at hand. 
Then let them that are in Judea flee into the 
mountains, and let them that are in the midst 
of her depart out, and let not them that are in 
the country enter therein. For these are days of 
vengeance, that all things that are written may 
be fulfilled." He told of the distress and wrath 
that should then come upon that most unhappy 
people, who " shall fall by the edge of the sword, 
and shall be led captive into all nations; and 
Jerusalem shall be trodden down of the Gen- 
tiles." 

Literally was the awful prediction fulfilled, a 
half century after it was spoken. The army of 
Titus encompassed the walls of Jerusalem, and 
the history of its siege is one long story of horrors. 
A siege sustained until the famished inhabitants 
of the city " fought madly for grass and nettles 
and the refuse of drains." A city defended until 
" the blood of all sorts of dead carcasses, priests, 
strangers, profane, stood in lakes in the holy 
courts." A city doomed, so given over to de- 
struction that now "he who would look for rel- 
ics of the ten times captured city of the days 
of Christ must look for them twenty feet be- 
neath the soil, and will scarcely find them." A 
generation doomed, upon whom fell the sins of 
their fathers in all the righteous blood shed 
since Abel's time, so that they were crucified un- 



til " room was wanting for the crosses, and crosses 
for the carcasses ; " until the dead lay in piles for 
dogs to devour, and the myriads were gone into 
slavery ; until, it is reckoned, " 1,100,000 souls had 
died or been slain, and 97,000 young men had 
been carried into captivity, to die in the mines 
or perish in the amphitheatres of the conquerors." 
A Temple doomed, the last vision of it, "fires 
feeding luxuriously on cedar wood overlaid with 
gold, friend and foe trampled to death on the 
gleaming mosaics in promiscuous carnage, priests 
swollen with hunger, leaping madly into the 
flames, till at last those flames had done their 
work, and what had been the Temple of Jerusa- 
lem, the beautiful and holy House of God, was a 
heap of ghastly ruins, where the burning embers 
were half slaked in pools of gore." 

After Jesus had thus foretold the coming de- 
struction of Jerusalem, He foretold other days 
that are yet to come, " when the sun shall be 
darkened, the moon shall not give her light, and 
the stars shall fall from heaven," " day of judg- 
ment, day of wonders." Speculations, concern- 
ing the yet unfulfilled prophecies of that after- 
noon on Mount Olivet, are idle. Hear the lesson 
they were spoken to teach, a lesson enforced in 
the parables of the Ten Virgins, The Talents, The 
Sheep and Goats : " Be ye also ready, for in an 
hour ye know not the Son of man cometh." 
That day of judgment, that hour cometh to each 
man. Each man is enjoined to watch and pray, 
and be so prepared to meet it, that he shall hear 
the King say: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the 
foundation of the world, for I was an hungered, 
and ye gave me meat, I was thirsty, and ye 
gave me drink, I was a stranger, and ye took 
me in, naked, and ye clothed me, I was sick, 
and ye visited me, I was in prison, and ye came 
to me. Inasmuch as ye did it unto the least of 
these my brethren, ye did it unto me." 

The afternoon shadows lengthened on Mount 
Olivet while the awe-struck disciples listened to 
these words of the Master. No burning bush 
symbolized the presence of God with them, but 
their souls burned within them. They saw no 
longer the glittering Temple and the pilgrim- 
crowded city; the vivid picture of its coming 
desolation was swept from their thoughts. For 
their souls' sake, and because of heavy trials soon 



280 



THE LIFE AND LABORS OF OUR SAVIOUR. 



to come upon them, their Lord had given them 
one sight of the invisible; the Revelation of 
Jesus Christ was upon them. They knew not 
when His words ceased, but darkness was about 
them when He spake again of the hour at hand : 

" Ye know that after two days the passover 
cometh, and the Son of man is delivered up to 
be crucified." Then in silence they followed Him 
on to Bethany. There He rested the next day — 
Wednesday of Passion Week. On Thursday, 
" the first day of unleavened bread," the disciples 
came to Jesus, saying, 

" Where wilt thou that we make ready for 
thee to eat the passover?" And He sent Peter 
and John into Jerusalem, bidding them, after 
they should have entered the city, to follow one 
whom they should meet bearing a pitcher of 
water into the house he entered, and to the man 
of the house they should say, " The Master saith 
unto thee, Where is the guest-chamber, where I 
shall eat the passover with my disciples ? " And 
He bade them make ready in " a large upper 
room furnished," which the man would show 
them. All was done as He commanded, and 
when evening was come again, Jesus and the 
other disciples joined them there. 



Bread of the world, in mercy broken, 
Wine of the soul, in mercy shed, 

By whom the words of life were spoken, 
And in whose death our sins are dead. 



The table was spread, the Master in the seat 
of honor, the beloved John at His right hand, 
the other disciples ranged about the board. It 
was the last time they should all sit with the 
Master, though they knew it not. He "blessed 
the bread and brake it;" "received the cup and 
gave thanks." He neither ate nor drank, for He 
was about to part with mortality and would not 
receive its sustenance. But He gave the broken 
bread to His disciples, saying, "This is my body 
which is given for you." And the cup in like 
manner after they had eaten, saying, "This cup 
is the new covenant, even that which is poured 
out for you." Thus our Lord instituted His 
Supper, which He perpetuates in the command : 
"This do in remembrance of me." 

The full significance of the hour was not then 
felt by the disciples. The Master must be taken 



from them, and the Comforter He promised come 
to them, bringing the light that should be thrown 
upon the words and works of His three years' 
ministry before they could understand the mys- 
teries of the kingdom. The marked deviations 
of the observance of the evening from the cus- 
toms attending the eve of the Jewish passover 
could not fail to strike them, but they knew not 
then how from that hour old things would pass 
away and all things become new. That some 
great change was at hand the events of the even- 
ing, and even more the words the Master had 
spoken since they left the Temple, made them 
aware. They understood that He was to be sac- 
rificed, but they could not think that ultimate 
temporary power was not to ensue, and again the 
old dispute arose as to who among them should 
be greatest. Then did the Master teach them a 
lesson in humility they could never forget. 

" Though he knew that the Father had given 
all things into his hands, and that he came from 
God and was going to God, he arose from the 
supper, and laid aside his garments, and taking 
a towel, girded himself." They had left their 
sandals by the door on entering the chamber, 
but none had washed their feet, for that was the 
office of a slave. Now, pouring water into the 
large copper basin which was a part of the fur- 
nishing of every Eastern supper-room, Jesus be- 
gan to wash the feet of the disciples, drying 
them upon the towel with which He had " girded 
himself." He spoke no word, and they were 
dumb with amazement. " So he cometh to Simon 
Peter." 

Once again the impulsive Peter comes into 
light. "Lord!" he exclaimed, "dost thou wash 
my feet?" 

"What I do thou knowest not now, but thou 
shalt understand hereafter," Jesus made reply. 

" Thou shalt never wash my feet," said Peter, 
but when Jesus answered, " If I wash thee not, 
thou hast no part with me," that impetuous one 
cried out : " Lord ! not my feet only, but also my 
hands and my head ! " 

When the ceremony was ended, Jesus said: 
"Ye are clean, but not all." For He thought 
of Judas. He arrayed Himself again in His gar- 
ments, and sat down with them, and taught them 
how He, their Lord and Master, had given them 
an example which they should follow, remember- 



THE LIFE AND LABORS OF OUR SAVIOUR. 



281 



ing that the servant is not greater than his 
master, "neither one that is sent greater than 
he that sent him. If ye know these things; 
blessed are ye if ye do them." 



The Holy Supper is kept indeed 
In whatso we share with another's need ; 
Not what we give, but what we share, 
For the gift without the giver is bare. 
"Who gives himself with his alms feeds three — 
Himself, his hungering neighbor, and Me. 



A silence of sweet humility fell upon the dis- 
ciples when Jesus had taught this lesson, which 
was presently broken by the startling words : 
" Behold, the hand of him that betrayeth me is 
with me on the table." It was the Master 
spoke, and the humbled disciples looked upon 
one another, then " they began to be sorrowful, 
and to say unto him, one by one, Is it I?" 

They had ceased to question which was great- 
est. It is safer to fear. 

But when Judas asked, "Is it I, Rabbi?" Jesus 
answered, none others hearing, " Thou hast said." 

The head of John, the beloved, was pillowed 
on the Master's breast, and Peter urged him to 
ask their Lord of whom He spoke, and "he lean- 
ing back, as he was, on Jesus' breast, saith unto 
him, Lord, who is it? " 

Jesus told him it was the one for whom He 
should " dip the sop and give it him." This an- 
swer was likewise lost to the most of the disci- 
ples in the confusion of the moment. 

" At Eastern meals all the guests eat with their 
fingers out of a common dish, and it is common 
for one at times to dip into the dish a piece of 
the thin, flexible cake of bread which is placed 
by each, and taking up with it a portion of the 
meat or rice in the dish, to hand it to another 
guest." When Jesus thus " dipped the sop," He 
gave it to Judas, and He said : 

" That thou doest, do quickly." 

He was Lord of Life. He would lay down His 
life, but He would command even the hour of 
its betrayal. 

" No man at the table knew for what intent 
He spake thus," but Judas, "having received 
the sop, went out straightway." " And it was 
night," 

Joyously then, Jesus, only His chosen ones 



about Him, announced to them that the hour 
of His glory was come. Graciously He smiled 
upon them. Tenderly He said : " Little children, 
yet a little while I am with you. Ye shall seek 
me, and as I said unto the Jews, whither I go ye 
can not come, so now I say unto you. A new 
commandment I give unto you ; that ye love one 
another, even as I have loved you, that ye also 
love one another. By this shall all men know 
that ye are my disciples, if ye have love one to 
another." 

A new commandment? It had been His first, 
His constant command. Yes, but that which 
can not grow old, is ever new. So it was also 
His last command, thrice repeated, thrice with 
increased emphasis. The test of discipleship. 
God is Love. 

Peter, asking whither He went, was again told 
that he could not then follow, but should " fol- 
low afterwards." 

" Lord, why can not I follow thee even now? 
I will lay down my life for thee." 

Again questioning, again self-confident. Dear 
was this self-willed disciple to Jesus, never more 
dear than when He warned him : 

"Wilt thou lay down thy life for me? Verily, 
verily I say unto thee, The cock shall not crow 
till thou hast denied me thrice." 

Then were the disciples greatly troubled at 
heart again. Valiant Peter deny the Master? 
One of the chosen Twelve betray Him ? What 
was this thing about to come to pass ? 

" Let not your hearts be troubled," said their 
Lord, " ye believe in God, believe also in me." 
It was a wonderful lesson, the last, that followed 
these words. The heart of the Son of man 
yearned over these chosen ones whom the Father 
had given Him. The}' had left all and followed 
Him. They had journeyed with Him through 
Judea and Galilee, and in heathen places. When 
the stars of night looked down upon His houseless 
resting-place, these had lain unsheltered around 
Him. Where He had been rejected, they had 
turned away with Him. Now was the hour in 
which He must say, " whither I go ye can not come 
now." They were His disciples, but even yet 
they knew so little what was laid upon them 
thereby! They were His companions, His 
" friends," but the bitter hour was near when 
all would forsake Him, one deny Him. His 



282 



THE LIFE AND LABORS OF OUR SAVIOUR. 



heart was full of pity for them, at the thought 
of that hour, of the desolate emptiness of life to 
them when faith in Him should forsake them. 
Other hours of toil, of humiliations, of tempta- 
tions, of weakness, of doubts, of pains of body 
and anguish of soul, He saw before them, stretch- 
ing through the years they should steadfastly 
carry on the work He left them when He went 
to the Father. And He opened His lips and 
comforted them. " Having loved his own, he 
loved them to the end." 

" In my Father's house are many mansions, 
if it were not so I would have told you, for I go 
to prepare a place for you. And if I go and pre- 
pare a place for you, I come again and will re- 
ceive you unto myself; that where I am there 
may ye be also." To Thomas, who asked " the 
way" to the Fathers mansions, He made answer : 
"I am the way, and the truth, and the life. No 
one cometh unto the Father but by me." To 
Philip, who asked to be shown the Father, He 
answered : " He that hath seen me hath seen 
the Father." To all of them He promised that 
they, believing on Him, should have power 
given them to do His work, that they, asking in 
His name, should be answered. He promised 
them the Comforter, to be ever with them. " I 
will not leave you desolate. I come unto you." 
" Because I live, ye shall live also." To Judas 
(not Iscariot), who asked how He would be mani- 
fest to them when not to the world, He made 
answer: "If a man love me, he will keep my 
word, and my Father will love him, and we will 
come and make our abode with him." " Peace 
I leave with you, my peace I give unto you, 
not as the world giveth, give I unto you." He 
told them he was the vine, the Father the hus- 
bandman, they the branches. Over and over 
again He told them how He loved them, and 
that they must love one another and keep His 
commandments. "Greater love hath no man 
than this, that a man lay down his life for his 
friends, ye are my friends if ye do the things 
which I command you." He warned them that 
the world would hate them if they were not of 
it, even as it hated Him. " In the world ye have 
tribulation, but be of good cheer, I have over- 
come the world." 

It seems fitting that " the disciple He loved," 
should be the evangelist of this wonderful out- 



flowing of love with which the chapters 14, 15, 
16 and 17 of John's gospel are filled. Love 
glows in every line; to the reverent reader the 
face of the Christ looks out from every page ; 
the breath of the Lamb of God fills them with 
eternal life. 

Ending His discourse to the disciples, Jesus 
talked with the Father, and His prayer was for 
them : " I pray not for the world, but for those 
whom thou hast given me." And His prayer 
was for us : " Neither for these only do I pray, 
but for them also that believe on me through 
their word." 

The services of that consecrated hour ended 
with the singing of the hymn : " Not unto us, 
not unto us, but unto Thy name give glory, for 
Thy mercy and Thy truth's sake ; " after which 
Jesus went forth from Jerusalem with the dis- 
ciples, crossing the brook Kedron, and entering 
the Garden of Gethsemane, for Him the valley 
of the shadow of death. The garden was wrap- 
ped in midnight's silence, moonlight on its green 
sward, shade under its olive trees, the lights of 
Jerusalem flashing on the west, Mt. Olivet tow- 
ering in darkness to the east of it. 

The hour was at hand when His flesh should 
be subjected to torture, His spirit to every in- 
sult hate could devise. In pain and shame He 
was to be lifted on the cross, carrying the sins 
of the world with Him. He should be lifted 
up, a central, solitary figure in the universe, 
worlds upon worlds laying their burdens upon 
Him, the Heaven of heavens looking down up- 
on Him. He sought this still retreat to fortify 
Himself, with prayer, to meet the hour. 

"Tarry ye here awhile," He said to the disci- 
ples. 

Then, taking with Him Peter, James and John, 
He went further into the garden. But the fore- 
taste of the final agony was upon Him, and even 
their presence could not be borne. Their ut- 
most tenderness and devotion could not meet 
His need. He must be " alone with the Father." 
"Greatly amazed and sore troubled," He said to 
them : 

"My soul is exceedingly sorrowful, even unto 
death ; abide ye here and watch." 

Then He went forward alone, and fell upon 
His face upon the ground. " His sweat became 
as it were great drops of blood falling down upon 



THE CROWN OF THOKNS. 
'Father, forgive them, for they know not what they do," 



284 THE LIFE AND LABO 

the ground," as the waves of agony swept over 
Him, and out of their depths He cried to the 
Father : " Father, if thou be willing, remove this 
cup from me : nevertheless not my will but thinei 
be done." 

Returning in His anguish to the three for hu- 
man sympathy, He found slumber had fallen on 
them, and to that one who had most ardently 
declared his zeal, He said : 

" Simon, sleepest thou ? couldest thou not 
watch one hour? Watch and pray that ye en- 
ter not into temptation; the spirit indeed is 
willing, but the flesh is weak." The words were 
at once a warning to and an excuse for these 
loved ones. " Like as we are," well He knew in 
that hour how the weak flesh shrinks from the 
spirit's behests. 

Again He went a little space from them, Him- 
self to "watch and pray." Thrice the prayer 
went up to the Father, thrice the death struggle 
was repeated, the agony renewed. As the dark- 
ness of the night in Gethsemane hid His mor- 
tal frame, so we, looking through the dim glass 
that faintly reflects for us the things of God, can 
not comprehend or portray that struggle and 
that agony. In that struggle, by that agony, 
death and sin were conquered, flesh was subdued, 
the spirit calmed ; the soul triumphed. Earth 
was redeemed, and from joyous heaven came a 
swift-winged ministrant, bringing to the Son 
strength from the Father. 

The calmness of assured victory rested upon 
Jesus when for the third time He returned to 
the still sleeping disciples. " Sleep on now," He 
said, "and take your rest. It is enough. The 
hour is come. Behold, the Son of man is be- 
trayed into the hands of sinners." 

When the desciples were all awakened, Jesus 
said to them: "Arise, let us be going; behold, 
he that betrayeth me is at hand." 

Go to dark Gethsemane, 
Ye that feel the tempter's power ; 

Your Redeemer's conflict see, 
Watch with Him one bitter hour ; 

Turn not from His griefs away, 

Learn of Jesus Christ to pray. 

Follow to the judgment hall, 
View the Lord of life arraigned ; 

the wormwood and the gall! 
O the pangs His soul sustained ! 



OF OUR SAVIOUR. 

Shun not suffering, shame, nor loss; 
Learn of Him to bear the cross. 

Calvary's mournful mountain climb ; 

Then, adoring at His feet, 
Mark that miracle of time, 

God's own sacrifice complete ; 
"It is finished," hear the cry; 
Learn of Jesus Christ to die. 

Early hasten to the tomb, 

Where they laid His breathless clay ; 
All is solitude and gloom, 

Who hath taken Him away? 
Christ is risen ; He meets our eyes ; 
Saviour, teach us so to rise. 



Lo ! where the crucified Christ from His cross is gazing 
upon you! 

See ! in Those sorrowful eyes what meekness and holy 
compassion ! 

Hark ! how Those lips still repeat the prayer, " Father> 
forgive them ! " 



In the cross of Christ I glory, 

Towering o'er the wrecks of time ; 

All the light of sacred story 
Gathers round its head sublime! 



During the festivities of Passover week the 
streets of Jerusalem were always thronged with 
pilgrims, going up to the Temple, or returning 
therefrom, or moving about to share in the gen- 
eral enjoyment. The houses of the Jewish in- 
habitants of the city were hospitably thrown 
open, no one of them letting a room for hire, 
but giving its use to any who came up to the 
feast. After the Paschal lambs had been slain 
the groups singing and feasting about the lighted 
fires of a thousand specially prepared ovens wel- 
comed to the smoking board as a brother any 
son of Israel. Wherever a Jew had wandered 
or been driven, his steps were turned to the Holy 
City of his faith at this season of the year if by 
any possibility he could so manage his affairs, 
and the bitter sense of banishment from home 
was not so keenly felt at any other time as dur- 
ing this week when his heart went out, if his 
body could not follow, to his brethren "keeping 
the feast of the Passover at Jerusalem." Because 
of the multitudes who looked on Jesus as a 
prophet, the Sanhedrin in their council had de- 
cided not to seize Him until the Passover was 
ended, saying, " Not during the feast, lest haply 



THE LIFE AND LABORS OF OUR SAVIOUR. 



285 



there shall be a tumult of the people." But He 
had said, ending his prophecies on Mt. Olivet, 
" After two days the passover cometh, and the 
Son of man shall be delivered up to be cruci- 
fied." As He had spoken it was to be. 

"When Judas went out from the presence of the 
Master in the supper chamber, "Satan entering 
him," he went to the council chamber, and told 
the rulers to what place of retirement Jesus 
would go in the last watches of the night, and 
they accepted the hour as a fitting one for the 
execution of their purpose of seizing Him. While 
the other disciples slept, Judas was up and at 
work. 

Everywhere within the Rabbinical limits of 
the city was feasting and rejoicing. Through the 
crowds on the lowlands between the hill Bezetha 
and the castle of Antonia a strange procession 
passed. First there came bondservants carrying 
torches and lanterns, each armed with a club or 
a sharpened stave. Then Jewish elders, easily 
distinguished by their long beards, their flow- 
ing garments, their phylacteries. Behind these 
stepped with measured tread a band of men 
whose brazen helmets, shining breastplates, skirts 
of mail, and burnished spear-tips proclaimed 
them soldiers of the Roman legions. In the 
midst of the procession, guarded on the one side 
by a chief policeman of the Temple, on the other 
by a priest, walked Judas Iscariot, with head 
sunk upon his breast and trembling limbs that 
would have failed to support him had not his 
guard on either hand upheld him. The singing 
ceased wherever the torches passed, and the mur- 
mur of the people at the sight of the legiona- 
ries was only restrained by the presence of the 
high church dignities whom they accompanied. 
Out through the Sheep Gate the procession passed 
into the ravine of the Kedron. Down the gorge, 
over the bridge spanning the stream they went, 
and turning to the left they faced an olive garden 
shut in by a stone wall. From its gateway with- 
out a gate, as they halted, there came forth' a 
single, white-clad figure. 

" Whom seek ye ? " He challenged them. 

" Jesus of Nazareth," answered one of the 
group. 

" I am he." 

His hands were clasped before Him. His long 
white vesture was perfectly still in the night air | 



that swayed the flame of the torch one held aloft 
near Him. By its glare was seen His bared 
head, His untroubled countenance, His unmar- 
tial figure. His simple question and answer were 
spoken without anger, without menace. But a 
tremor ran through the frame of every Jew who 
heard Him, and some-" went backward, and fell 
to the ground." 

Then Judas drew near upon His left, hailed 
Him as Rabbi, clasped His hand and offered Him 
the kiss of betrayal, at which a Roman soldier 
laid his hand upon Jesus, for Judas had said, 
" Whomsoever I shall kiss, that is he; take him." 
Gazing steadfastly upon the face of the wretched 
traitor, Jesus gently said : 

" Judas, betrayest thou the Son of man with 
a kiss?" 

Then facing the rabble, He again demanded of 
its leaders : " Whom seek ye ? " 

They answered as before, "Jesus of Nazareth." 

" I have told you that I am he," answered 
Jesus. " If, therefore, ye seek me, let these go 
their way." 

Understanding from His words that He sub- 
mitted Himself to them, the chief priests now 
advanced toward Him. But the disciples, whom 
He desired to protect that His word might be 
fulfilled, "Of those whom thou hast given me I 
lost not one," also advanced on their side, and 
Peter, having a sword, drew it and with it struck 
at Malchus, a bondservant of Caiaphas, cutting 
off his right ear. 

" Put up the sword into the sheath," Jesus 
commanded Peter. " The cup which the Father 
hath given me, shall I not drink it?" 

At these words of their Master, now in His 
hour of extremity declaring His purpose to en- 
dure to the end the things He had foretold 
them, the hearts of the disciples gave way, and 
they fled, every one of them, leaving Him alone 
among His enemies. 

While under command of the tribune the sol- 
diers were making ready the rope to bind Him, 
Jesus said : " Suffer ye thus far," and touched 
the ear of Malchus, and the wound was imme- 
diately healed. 

Facing again His captors, " the chief priests 
and captains of the temple, and elders," St. 
Luke tells us they were, Jesus demanded of 
them : 



286 



THE LIFE AND LABORS OF OUR SAVIOUR. 



" Are ye come out as against a robber, with 
swords and staves ? When I was daily with you 
in the temple, ye stretched not forth your hands 
against me. But this is your hour, and the 
power of darkness." 

Speaking no further, He who had saved others 
suffered them to seize Him, and bind Him, and 
lead Him up to Jerusalem and through its 
streets to the palace of the high priest. They 
brought Him first before Annas, whose seventy 
years had not turned his thoughts from things 
of earth. It was now more than twenty years 
since Annas had been deposed from the office of 
high priest by Valerius Gratius, but he lived to 
see five of his sons in succession, as well as Caia- 
phas, his son-in-law, hold the office, and by his 
astute worldliness always remained on good terms 
with the Herodians, exercising great influence 
with whatever officer represented the Roman au- 
thority in Jerusalem. His influence over the real 
high priest, Caiaphas, was unlimited. 

It was past the hour of midnight, but all 
the Temple conspirators, knowing for what pur- 
pose certain of them had gone out with Judas, 
still lingered about the Temple or the palace 
of the high priest, waiting to know what the 
events of the night would be. Annas sat in 
his palace chamber, and the officers and servants 
of the Temple who had seized Jesus, brought 
Him there, the soldiers remaining without. And 
Annas questioned Jesus of His disciples and of 
His teaching. 

"I have spoken openly to the world," Jesus 
answered him. " I ever taught in synagogues, 
and in the temple, where all the Jews come to- 
gether, and in secret spake I nothing. Why 
askest thou me ? Ask them that heard me what 
I spake unto them. Behold, these know the 
things which I said." 

He was not to be beguiled into a defense before 
this illegal tribunal, and when an officer standing 
by struck Him because of the answer He made, 
Jesus continued : " If I have spoken evil, bear 
witness of the evil, but if well, why smitest thou 
me?" Unheard, and therefore, uncondemned, 
Jesus was sent, still bound, from Annas to Cai- 
aphas. The latter, sitting with others of the San- 
hedrin, awaited His coming. They had sought 
witnesses by whose false testimony they could 
put Him to death, and they had found many 



who would give such testimony, but these agreed 
not with one another. In the presence of Jesus 
certain of these testified how they had heard 
Him say, " I will destroy this temple that is 
made with hands, and in three days I will build 
another made without hands," perverting thus 
cunningly and with false interpretation an an- 
swer Jesus had beforetime made these same 
rulers. But even in this testimony the witnesses 
were so far from agreeing with one another, that 
the rulers were ashamed or afraid to avail them- 
selves of their false swearing. And Jesus remained 
silent through all the questionings and replies. 

Then Caiaphas stood up in the midst of them 
all and cried out to Jesus, "Answerest thou noth- 
ing? What is it which these testify against 
thee?" Jesus still held His peace. He had no 
answer for such testimony. 

Now the high priest demanded of Him : "Art 
thou the Christ? I adjure thee by the living 
God, that thou tell us whether thou be the Christ, 
the Son of God." 

The hour was come. Forsaken and alone, 
bound like the vilest criminal, the kiss of the be- 
trayer, and the mark of man's smiting, upon His 
cheek, Jesus, the Christ, made answer : 

" I am. And ye shall see the Son of man sit- 
ting at the right hand of power, and coming on 
the clouds of heaven." 

With simulated horror and real triumph Cai- 
aphas heard the answer, and, rending his clothes, 
cried to his fellow-conspirators, " What further 
need have we of witnesses ? Ye have heard the 
blasphemy ! What think ye ? " 

" He is worthy of death," they cried. 

And this disgraceful mockery of a trial ended 
fittingly. Forgetting the dignity of their office, 
the affectation of justice with which they hoped 
to blind those who looked on, and themselves as 
well it may be, they crowded around Him, and 
"they did spit in His face, and buffet Him. 
And some smote Him with the palms of their 
hands, saying, Prophesy unto us, thou Christ, 
who is he that struck thee?" 

Among the crowd who sought to enter the 
court of the palace of Annas and Caiaphas, when 
Jesus was led thither, had come John and Peter, 
lingering on the outskirts of the throng. Without 
courage to accompany their Master, they yet 
could not forbear to follow the dictates of their 



THE BUKIAL. 

And laid Him in a tomb that was hewn in stone, where never man had yet lain.' 



288 



THE LIFE AND LABORS OF OUR SAVIOUR. 



hearts and remain where they could know what 
befell Him. John was known to the high priest, 
and was admitted without question, but Peter 
was forced to stand without, until John, noting 
his absence, went back to the door and inter- 
ceded with the portress, who then allowed Peter 
to enter. As he passed her she questioned him.: 
" Art thou also one of this man's disciples ? " 
And Peter answered, " I am not." A fire of coals 
had been kindled in the court-yard, for it was 
cold, and Peter stood among the officers and 
servants gathered about it. One of these after a 
time questioned him : " Art thou also one of 
his disciples ? " Again he answered, " I am not." 
An hour passed by, the hour in which Jesus 
stood before His accusers, in the presence of Cai- 
aphas. Heavier and heavier grew the heart of 
Peter, and when the sound of execration and re- 
viling were borne through the open door, when, 
looking that way, he could see the One himself 
had first of all the disciples declared the Son of 
God, receiving the blows of the rulers and of base- 
born men, no answering thunders attesting Him 
what He was,- hope and faith alike died in him. 
Just then he was for the third time addressed, 
and accused of being one of the disciples, and 
this time it was a bondservant, a relative of 
Malchus, who cried out : " Of a truth thou art 
one of them, for thou art a Galilean." Then, 
cursing and swearing, the over-confident, too- 
zealous disciple answered, " I know not this man 
of whom ye speak." 

" And immediately, while he yet spake, the 
cock crew. And the Lord turned and looked on 
Peter." 

Then Peter, remembering all the words he had 
before spoken of his own fidelity, began to weep, 
and drawing his abba about his face, no longer 
from fear of enemies or questioners, but to shut 
out that glance of loving reproach, went out into 
the night, weeping bitterly. 

The remaining hours of the night passed by, 
Jesus among the guard the priests had appointed. 
Following the example of those set over them, 
"the men that held him, mocked him, and beat 
him. And they blindfolded him, and asked him, 
saying, Prophesy, who is he that struck thee? 
And many other things spake they against him, 
reviling him." 

The gray light of morning looked upon this 



scene in the guardroom and lighted up the hall, 
where, in the first hours of the day, the assem- 
bly of elders gathered. Jesus was brought before 
them to receive the predetermined condemna- 
tion. " The priests were there whose greed and 
selfishness He had reproved, the elders, whose 
hypocrisy He had branded, the Scribes, whose 
ignorance he had exposed, and worse than all, 
the worldly, skeptical, would-be philosophic Sad- 
ducees, always the most cruel and dangerous of 
opponents, whose sapience he had so grievously 
confuted." Again the high priest, failing to sub- 
stantiate other charges against Him, demanded 
to know if He were the Christ, and again the 
answer came, " I am." Then they formally passed 
sentence upon Him, and the scene of derision 
was again repeated. Their care now was to pre- 
fer such charges against Him before the procura- 
tor as should induce him to give the sentence 
that would enable them to enforce their own 
decree. 

One awful, unexpected warning of their sin of 
blood-guiltiness marked the transactions of the 
morning. The Iscariot, less guilty than them- 
selves, learning that they had condemned Jesus 
to death, repented, and brought back the thirty 
pieces of silver to the priests and elders, saying, 

"I have sinned in that I betrayed innocent 
blood." In cruel mockery the rulers replied, 
" What is that to us? See thou to it." 

Then Judas, flinging the pieces of silver in up- 
on the floor of the sanctuary, went out to his 
dreadful death. With this blood-money w 7 as 
afterwards bought a " potter's field," for the bur- 
ial of strangers, and the field became an accursed 
and shunned spot, known to the residents of Je- 
rusalem as the Aceldama, " field of blood." 

It was still early morning when an imposing 
procession of the most haughty and most power- 
ful leaders of the Jews, their highest ecclesiastics, 
their wealthiest men, those most influential with 
the conquerors, passed over the lofty bridge 
spanning the Tyropcean valley, toward that gor- 
geous palace, erected by the first Herod, known 
as Herod's praetorium. There was the residence 
of the Roman governor, Pontius Pilate, at such 
times as the duties of his office forced him to 
come from Cesarea up to the detested capital of 
these people he despised. In this procession 
came the King of kings, with bound hands, led 



THE LIFE AND LABORS OF OUR SAVIOUR. 



289 



by a cord encircling His neck. He was brought 
into Herod's " Hall of Judgment," but the chief 
accusers would not enter there, lest by so doing 
they should suffer defilement. If they entered 
a Gentile hall they would become " unclean," and 
could not participate in the ceremonies of the 
Passover, could not perform their priestly duties 
in the Sabbath that would begin with the setting 
of the newly-risen sun. They were eager to defy 
the God-given law, " Thou shalt not kill," but 
they would obey Shammai's rules! 

Pilate therefore came out to them, but the 
pride of the Roman was set against their own 
pride, and he was angry at the necessary conces- 
sion. The pomp and splendor of their appear- 
ance did not lessen his wrath. 

" What accusation bring ye against this man?" 
he demanded. A popular outbreak against the 
civil authorities was always to be apprehended 
during a religious festival in Jerusalem. He was 
there to put such an uprising down, if it were 
attempted. But he could be counted on to make 
some concessions to prevent the attempt, for Pi- 
late had already had more serious disturbances in 
the province he governed than were pleasing to 
the emperor at whose will he held the office. 
These Jews counted on his giving up the pris- 
oner to their will without question. But if he 
chose to question, they could threaten in reply: 

" If this man were not an evil-doer, we should 
not have delivered him up to thee." 

"Take ye him yourselves," then said Pilate, 
understanding their half-concealed menace, " and 
judge him according to your, law." 

"It is not lawful for us to put any man to 
death," they answered with increasing bitterness. 
It was the Roman imposed law they feared, 
which they thus reminded Pilate restricted them. 
Moved now by ungovernable rage, by a malice 
that feared to lose its victim, ignoring their own 
charge and condemnation of the Sinless One on 
the ground of blasphemj', a charge Pilate would 
only have laughed at, they stayed not to seek 
further false witnesses, but themselves poured 
forth the false testimony : 

" He perverteth our nation ! " " He forbiddeth 
to give tribute to Caesar ! " " He says that he 
himself is Christ, a king!" 

With this storm of cries following him, Pilate 
turned back into the palace. He looked on the 



pale, sorrowful face of the prisoner ; on His soiled, 
rent clothing ; on His bound hands, and in de- 
rision of the charge he said : 

" Art thou king of the Jews?" 

" Sayest thou this of thyself, or did others tell 
it thee concerning me ? " was the answering ques- 
tion. 

"Am I a Jew to know aught of these Jew- 
ish questions?" asked Pilate contemptuously. 
" Thine own nation and chief priests delivered 
thee unto me. What hast thou done ? " 

Jesus answering that His kingdom was not of 
this world, Pilate asked in wonder, "Art thou a 
king, then ? '' 

" Thou sayest that I am a king," answered the 
Christ. " To this end have I been born, and to 
this end have I come into the world, that I 
should bear witness unto the truth. Every one 
that is of the truth heareth my voice." 

The answer told Pilate nothing. Trained in 
the skepticism of the Roman, all creeds alike 
meaningless, all faiths alike worthless, to him, he 
said, half-mockingly, half in the weariness of 
unbelief, " What is truth ? " Then he went out 
to the accusers, saying : " I find no crime in him.'' 

They renewed and redoubled their cries, "He 
stirreth up the people, teaching throughout all 
Judea, and beginning from Galilee, even unto 
this place," was one accusation. 

Pilate caught at the word " Galilean," and as- 
certaining that the prisoner's home was indeed 
in that province, he thought to rid himself of 
further responsibility, by sending the accused to 
Herod Antipas for judgment, for Herod had 
come up to Jerusalem for the Passover days, and 
was even then at the old Asmonean palace. To 
him, therefore, Pilate sent the gentle Sufferer, a 
clamorous crowd of accusers following the guard. 

The weak and wicked, cruel and superstitious 
Herod had long sought to see Jesus, hoping to 
see some wonder wrought by Him whose fame 
had filled all Galilee. He received the deputa- 
tion from Pilate graciously and at once began 
eagerly and with many words to question Jesus. 
But before "that fox" Jesus would answer noth- 
ing. To the idle questions, to the vehement 
accusations of His persecutors, He opposed an 
enduring, majestic silence. 

Then the enraged Herod and his ready syco- 
phants " set him at naught, and mocked him, 



290 



THE LIFE AND LABORS OF OUR SAVIOUR. 



and arraying him in gorgeous apparel, sent him 
back to Pilate." 

" Have thou nothing to do with that righteous 
man, for I have suffered many things this day in 
a dream because of him," was the message Claudia 
Procula, wife of Pilate, sent to him, while he was 
sitting on the judgment-seat for the trial of 
Jesus. His own desire was to protect Him, in 
whom he found no fault, and against whom he 
saw the chief priests and elders were moved by 
envy. But in that one supreme hour of his life, 
Pilate had not the courage to do right ; that 
courage had been lost in a long course of yield- 
ing to the wrong. He sought weakly for other 
expedients by which he could protect Him and 
still satisfy the Jews. He offered to scourge Him 
and then let Him go, a shameful perversion of 
the dignity of his office, since he held the pris- 
oner guiltless. Then he sought to avail himself 
of the custom of releasing to the multitude one 
prisoner on a feast day, and release Jesus to 
them. But they cried out that he should re- 
lease to them a certain Barabbas, a robber and 
murderer whom he held, and not Jesus. 

At this fierce clamor Pilate let Barabbas go, 
and delivered Jesus to the soldiers for scourging, 
the precurser of an execution. This punishment, 
as inflicted by the Romans, was so hideous that 
we can not describe it, so awful that many a 
victim died under it, escaping thus the more 
public execution. When Jesus had endured this, 
the soldiers platted a crown of thorns and set it 
on His head, and arrayed Him in a cast-off im- 
perial garment. This mockery of royalty they 
concluded by passing before Him and bending 
the knee, crying, " Hail, King of the Jews ! " 
" Hail, King of the Jews ! " And they struck 
Him with their hands and with rods, and did 
spit upon Him. Then Pilate went again from 
the judgment hall to the court without, and 
Jesus came forth, " wearing the crown of thorns, 
and the purple garment." A moment of silence, 
all the assembly gazing upon their victim, the 
Lamb led to the sacrifice. The keen eyes of the 
Roman swept over the throng, marking out the 
chief persecutors, reading their motives fixed, in 
the moment's surprise, upon their faces. Then 
he slowly raised his right hand toward Jesus. 

" Behold the man! " he said. 



" Crucify him ! crucify him !" resounded on 
every side. 

" Behold," said Pilate, " I bring him out to 
you that ye may know I find no crime in him." 

This unexpected resistance to their wishes at 
length forced from the Jews their real reason for 
demanding the sacrifice : " We have a law, and 
by that law he ought to die, because he made 
himself the Son of God." 

When Pilate heard this he was the more afraid, 
and entered again the hall with Jesus to ques- 
tion Him : " Whence art thou ? " And when Je- 
sus made no answer, Pilate said : " Speakest thou 
not unto me? Knowest thou not that I have 
power to release thee, and have power to crucify 
thee?" 

"Thou wouldst have no power against me," 
answered the Son, " except it were given thee 
from above ; therefore he that delivered me unto 
thee hath greater sin." 

Then Pilate was the more afraid and again 
sought to release Him, but when this was made 
known to the Jews their chief men threatened 
him : " If thou release this man thou art not 
Caesar's friend, every one that maketh himself 
a king speaketh against Caesar!" 

These were the needed words before which 
Pilate's reluctance would vanish. He could 
shed innocent blood, whatever his reluctance to 
doing it. He could not endure that these Jews 
should send their emissaries to Rome to accuse 
him even falsely of countenancing a claimant 
to the throne of one of Rome's provinces. " No 
friend to Caesar," they shouted in the prsetorium 
at Jerusalem. He would not have it whispered 
in the palace of Tiberias. 

Therefore Pilate seated himself on the golden 
throne of Archelaus, which stood in the court 
upon an elevated platform of many-colored mar- 
ble, called in Hebrew, "Gabbatha," and calling 
about him the officers of the Sanhedrin and the 
chief men of Jerusalem, he delivered Jesus up to 
them, to work their wicked will upon. Woe to 
them by whom offences come, and vain the cere- 
monial washing of hands by which Pilate sought 
to be rid of the shedding of this innocent blood. 

" His blood be on us, and on our children," 
they consented in acclamation. 

He had come unto His own, and His own — oh, 




THE HERALD ANGEL. 

" A heavenly host, bending their radiant faces earthward." — 
[See p. 180.] 



292 



THE LIFE AND LABORS OF OUR SAVIOUR. 



scattered seed of Abraham ! Your fathers re- 
ceived Him not. 



From the cross, uplifted high, 
Where the Saviour deigns to die, 
What melodious sounds I hear, 
Bursting on my ravished ear ! 
" Love's redeeming work is done, 
Come and welcome, sinner, come." 



The place called "Golgotha," the "skull," in 
its Latin form " Calvary," is not now identified. 
"Respecting its site volumes have been written, 
but nothing is known." On that day of the Pass- 
over thousands of the inhabitants of Jerusalem, 
and thousands of the pilgrim guests of the city, 
visited it. Thither went the representatives of 
all ranks and of all sects in Jerusalem, of all the 
tribes of Israel ; the Jew of Egypt, the Jew from 
the islands of the " Great Sea," the Jew from 
the commercial metropolises of the East, and 
from the barbaric provinces of Rome far to the 
West. All known tongues were spoken, all then 
established nations were represented, in the mot- 
ley multitude that day drawn from Jerusalem 
out to Calvary. There was little of exultation or 
of hate on the faces of the most of these, more of 
wonder. And here and there walked one apart, 
or a small group, showing deep grief in face and at- 
titude. One of these groups, by the dress of its 
members from Galilee, attracted many eyes. Wo- 
men were there, tears blinding them to the way 
they walked. The slender, golden-haired John 
was there, looking afar off to catch the first ap- 
proach of the Master he had forsaken. And in 
the midst of the group, deathly anguish stamped 
upon the face where fell no tears, the veil of 
mourning wreathed about her head and shroud- 
ing her to her feet, walked Mary, the mother. 

Presently there rose a murmur from the direc- 
tion of the great towers of Herod. As the mul- 
titude that had accompanied the elders to Pilate's 
court drew nearer, the noise of their shouting 
became a roar, and now and then the voices sep- 
arated, and the cry could be distinguished, " King 
of the Jews ! Hail, king of the Jews !" So the 
cavalcade came sweeping on to the place of the 
sacrifice. 

A band of legionaries, their burnished brass 
armor gleaming in the sun. In their midst 



our Saviour. The sleepless night, the hours of 
fasting, of torture, of questionings, the scourging, 
had done their work upon His mortal frame, 
and it was fast sinking. The cross He, but for 
this mortal weakness, would have borne, was 
carried after him by Simon of Cyrene. Ever and 
anon the guard of the soldiers about Him would 
be broken, and one of the mob would strike His 
pallid face or trembling form. He wore again His 
customary dress, and the outer garment had been 
nearly torn away by some rude hand. About 
His neck, where the cord had been, was hung a 
scroll, bearing an inscription. At every falter- 
ing step, His feet left a blood-stained mark. 
The crown of thorns was pressed down upon His 
head, and the blood that had streamed from it 
had clotted His tangled hair. Blood and sweat 
bedewed the countenance which the luminous, 
deep blue eyes alone seemed to endow with life. 
" Behold the man ! " 

Then came the gorgeous Temple retinue, Cai- 
aphas, surrounded by the policemen of the Tem- 
ple, clad in the insignia of the high priest, the' 
blue ephod of fine woven work, its hem adorned 
with blue, purple, scarlet, and fine linen pome- 
granates, alternated with little bells of pure gold ; 
the girdle of fine linen, embroidered in brilliant- 
hued needle-work ; the mitre of fine linen, bear- 
ing aloft the inscription of the calling he pro- 
faned. After him came members of the Sanhe- 
drin, each arrayed in his splendid robes of office, 
then the priests of the Temple, in long, white 
gowns, covered by a brilliant outer wrap that fell 
in many folds. 

" And there followed him a great multitude of 
the people, and of women who bewailed and la- 
mented him." Turning to these, and addressing 
them as " Daughters of Jerusalem," He bade them 
weep rather for the impending destruction of 
their race than for Him, the only recorded utter- 
ance of this last journey of His earthly labors, 
from Herod's court to Calvary. 

The procession halted at the appointed place. 
The final preparations were hurried. The Roman 
authorities feared a tumult of the people. The 
Jewish authorities wished the work to be com- 
pleted before the Sabbath began with the setting 
of the sun. The drink of wine mingled with 
myrrh was offered Him, the drink which numbs 
the victim and deadens pain, and which a merci- 



THE LIFE AND LABORS OF OUR SAVIOUR. 



293 



ful custom furnished all who were to suffer cru- 
cifixion, but He refused it. He would drink the 
cup His Father had given. His garments were re- 
moved, the outer one divided among the soldiers 
who were the executioners, the inner one, woven 
seamless, given to the one to whom it fell by 
lot. The cross was laid upon the ground, the 
Lord of life laid Himself upon it, and the nails 
were driven. It was raised into its place, bear- 
ing the Sinless One upon it. The inscription 
that had hung about His neck was now nailed 
to the cross above His head. It was three times 
written, in Hebrew, in Latin, and in Greek, and 
all the people who stood about could read : 

"This is the king of the Jews." 

So Pilate had written, despite the remonstrance 
of the chief priests. 

The multitudes passed by, reviling Him : " Ha, 
thou that destroyest the temple, and buildest it 
in three days, save thyself and come come down 
from the cross." And the chief priests and 
scribes mocked Him: "He saved others, can He 
not save himself?" And again they cried, "Let 
the Christ, the King of Israel, now come down 
from the cross, that we may see and believe." 
Calm and clear above their clamor rose His voice : 

" Father, forgive them, for they know not what 
they do," first of the undying "Seven Words," 
of the dying Son of man. 

On either side of Him was raised a cross, and 
on each cross a criminal was suffering death, 
that no circumstance of ignominy might be want- 
ing to stamp this dying One a false Messiah in 
the minds of the Jewish people. One of these 
joined in the railing, crying, " Art thou the 
Christ? save thyself and us." But the other re- 
buked him, and cried to Jesus, " Remember me 
when thou comest into thy kingdom.'' To this 
crucified robber, but repentant sinner, this 
strangely won disciple, who saw His kingdom 
as the chosen Twelve had never seen it, the 
holy voice made answer, second of the " Seven 
Words :" 

" To-day shalt thou be with me in Paradise." 

It was now about the sixth hour of the day 
(Jewish reckoning) and the sun was advancing 
toward noon. But the day grew not brighter. 
It began to fade instead. A dullness overspread 
the sky, a dimness crept in among the crowd 
about Calvary. Twilight swallowed up the noon- 



! day. Ribald jeers were hushed, silence followed 
the unholy laughter. Men looked in each others 
faces with wonder that grew into dread. The 
mountains were hid from view. The glitter was 
gone from Temple and palace roofs. Those near- 
est the Victim began to draw away, fearing some 
avenging miracle. Then the faithful friends 
came closer, until there stood by the cross, Mary, 
the mother of Christ (now indeed the sword 
piercing her soul), Mary, the wife of Clopas, and 
Mary Magdalene, Salome, with other women out 
of Galilee, and John, the beloved. The eyes of 
the Holy One, that erstwhile had looked out 
over the cycles and cycles of changing time, and 
up into the holy mysteries of the eternal, un- 
changing Heaven, were lowered upon this sor- 
rowing group. " Humanest affection " filled their 
depths, when " Jesus therefore saw his mother." 

Tenderly, sweet and low, sounded His voice 
in the third of the " Seven Words," when the Son 
gave the mother to the keeping of the loving, 
loved disciple, saying: "Woman, behold, thy 
son ! " and to the disciple, " Behold, thy mother ! " 
From that hour the home of John was her home. 

The second hour of the suspension passed. 
The third began in appalling darkness. The very 
air was stilled. A sultry, unmoving heat rested 
upon the people, and the stillness grew so in- 
tense, that the breath of the dying One could 
be heard, fitful, gasping. 

" I thirst ! " He cried. And at this human 
need His voice rang out for the last time in a 
cry of human agony : " My God, my God, why 
hast thou forsaken me ? " 

At this fourth and fifth utterance from the 
cross, pity moved even the hearts of the stolid 
Roman soldiers, and "one ran, and filling a 
sponge full of vinegar, put it on a reed, and gave 
him to drink." 

The sun was hid in darkness, the earth veiled 
in blackest gloom : the ground began to heave, 
when loud and clear sounded the Sixth Word 
from the cross : 

" It is finished ! " 

The exultation of Love's fruition was in the 
sound, but with its utterance there ran a tremor 
through the tortured frame, and a cry of agony 
went up from the cross. Even while the multi- 
tude sent up an answering cry of fear, and the lov- 
ing ones an answering cry of pain, the face above 



294 



THE LIFE AND LABORS OF OUR SAVIOUR. 



them changed. Its agony turned into radiant 
joy, the head fell forward as if resting upon the 
bosom of the Infinite, and the seventh, the last 
word was whispered rather than spoken, as 
though the One to whom it was addressed was 
close at hand, and with it the last breath fluttered 
through the parted lips : 

" Father, into thy hands I commend my 
spirit." 

It was ended. " Love's redeeming work was 
done." The Lamb of God had been offered up 
on Calvary for the sins of the world. The loving 
heart was broken, for of a broken heart, O reader, 
died our Saviour, Jesus of Nazareth, the Son of 
man, the Son of God. 

Then earth and heaven testified of Him. The 
thunders rolled, the lightning flashed, the solid 
ground was opened, the tombs were unsealed 
and the dead walked forth, and in the Temple 
that had rejected Him, the veil that concealed 
the Holy of Holies was " rent in twain from top 
to bottom." 

High priest and heathen, bond and free, Jew 
and Gentile, the active ministers to the tragedy, 
and the passive spectators, were alike seized 
with terror. " And all the multitudes that came 
together to this sight, when they beheld the 
things that were done, returned smiting their 
breasts." Moved by the manner of His death, 
the heathen captain of the Roman soldiers tes- 
tified : "Truly this man was a son of God." 

When the afternoon sunlight broke over the 
scene, this mounted centurion with his soldiers, 
and the mourning mother and followers of the 
Christ alone remained by the cross on which 
was still stretched the body which had been for 
more than thirty years the tabernacle of the 
" Word made flesh." 

Death on the cross was often a lingering death, 
the victims sometimes suffering for many hours, 
even, in instances, it is related, for two days. 
Certain Jews, therefore, that the sanctity of the 
approaching Sabbath day might not be infringed 
upon by the bodies on the crosses, requested of 
Pilate that the deaths might be hastened by 
" the crurifragium," "striking the legs of the suf- 
ferers with a heavy mallet," which hastened, or 
brought instantly about, the death. To this Pi- 
late gave assent. Hear the testimony of John 
as to what followed : 



" The soldiers therefore came and brake the 
legs of the first, and of the other which was cru- 
cified with him, but when they came to Jesus, 
and saw that he was dead already, they brake 
not his legs. Howbeit, one of the soldiers, with 
a spear, pierced his side, and straightway there 
came out blood and water. And he that hath 
seen hath borne witness, and his witness is true, 
and he knoweth that he saith true, that ye also 
may believe. For these things came to pass, 
that the Scripture might be fulfilled, A bone of 
him shall not be broken. And again, another 
scripture saith, they shall look on him whom 
they pierced." 

" In Him was fulfilled the Law and the Proph- 
ets." 

There was one of the Sanhedrin who had re- 
sisted the counsel that determined to compass 
His death, Joseph of Aramathea, and when it 
was brought about, he hastened to Pilate, and 
obtained permission to take away the body. 
Hurrjdng back to Calvary with Nicodemus, the 
ruler who had sought Jesus by night, who had 
timidly spoken for Him before the Sanhedrin, 
and was now grown bolder in an hour of deeper 
trial, they took the body from the soldiers. 
With myrrh and aloes they strewed a piece of 
fine linen, and, when they had washed the blood- 
stains from the body, they laid it therein, then, 
followed by the weeping woman, they bore it to 
a garden near at hand, owned by Joseph, and 
in which he had a rock-hewn sepulchre wherein 
no man had lain. The sun was already setting 
when, with the help of attendants, Joseph " rolled 
a great stone to the door of the tomb and de- 
parted." 

" And Mary Magdalene was there, and the 
other Mary, sitting over against the sepulchre." 

There through the Passover Sabbath the body 
was at rest. 

In the early dawn of the first day of the week, 
" Mary Magdalene, Mary the mother of James, 
and Salome," hastened to the tomb with spi- 
ces and ointment, which they had prepared 
for the further embalming of the body of their 
Lord, as Joseph and Nicodemus had not per- 
fected that work because there was not time be- 
fore the Sabbath day began. And as they went 
they were troubled to know who would roll away 
the heavy stone for them. They had not heard 




THE ASCENSION. 
•While He blessed them, He was parted from them, and carried up into Heaven." 



296 



THE LIFE AND LABORS OF OUR SAVIOUR. 



that the stone was sealed, and a guard set. But 
this had been done on the day before, by the 
chief priests, with Pilate's permission, "lest 
haply," they said, " his disciples come and steal 
him away, and say unto the people, He is risen." 
Thus, once more, the wrath of man was made 
to praise Him. For it was this hostile guard 
who saw the resurrection, and reported it to the 
elders. 

" And behold, there was a great earthquake, 
for the angel of the Lord descended from heaven, 
and came and rolled away the stone, and sat 
upon it. His appearance was as lightning and 
his raiment white as snow. And for fear of 
him the watchers did quake, and become as 
dead men." These sought the elders, told them 
what had come to pass, and received from them 
a bribe to say, " His disciples came by night, 
and stole him while we slept." 

But when the faithful women reached the 
now open tomb, the radiant one awaited them 
there. " Fear not ye," he said, " for I know ye 
seek Jesus, which was crucified. He is not here, 
for he has risen, even as he said. Come, see 
the place where he lay, and go quickly and tell 
his disciples." 

Not yet could the sorrowing women and dis- 
ciples understand the scriptures. When Mary 
Magdalene met Peter and John, she, weeping, 
told them that their Lord was taken away, not 
that He had risen. Peter and John ran to the 
tomb, and Peter, looking down, saw that it was 
empty. John, going in, beheld "the linen cloths 
lying, and the napkin, that was upon his head, 
not lying with the cloths, but rolled up in a 
place by itself." Peter followed him into the 
tomb, and also saw these things, and they went 
their way, not understanding. 

" And Mary was standing without at the tomb 
weeping." Much had been forgiven her, great 
was her love and deep her grief. 

" Woman, why weepest thou ? whom seekest 
thou?" 

She turned toward the questioner, eyes blinded 
with tears, ears dulled with sorrow. 

" Sir," she cried, " if thou hast borne him hence, 
tell me where thou hast laid him, and I will 
take him away." 

"Mary!" 

Then did she know her risen Lord, and fall at 
His feet, crying, " Rabboni ! " 

" Touch me not," He said, " for I am not yet 
ascended to the Father. But go unto my breth- 
ren, and say to them, I ascend unto my Father 
and your Father, and my God and your God." 

" I have seen the Lord," was the tidings this 
once sinner was thus commissioned to carry to 
the brethren of the Lord. 



The earthly life of our Saviour was now merged 
into an existence whose precise nature it is not 
given us to know. His earthly labors ended 
when He cried on the cross: "It is finished," 
when His heart of love broke for our sins. In 
the forty days He was on earth between the Res- 
urrection and the Ascension He appeared at 
various times, when in His wisdom that was best, 
to one and another of the disciples. Always at 
these times we note the suddenness of the ap- 
pearance, the mysterious manner of the depart- 
ure. We may not follow Him through those days. 

He gave the salutation, " All hail," to the 
women who sought the tomb with Mary ; He ap- 
peared to Peter ; He walked and talked with the 
two disciples who journeyed to Emmaus; He ap- 
peared to ten of the disciples, hailing them with, 
"Peace be unto you," breathing on them, say- 
ing, "Receive ye the Holy Ghost;" to the 
doubting Thomas, who was not on that occasion 
with the other disciples, He came when the apos- 
tles sat with closed doors, suffering the doubter 
to put his finger into the print of the nails, and 
his hand into His side, exhorting him, " Be 
not faithless, but believing;" by the familiar 
Sea of Galilee He appeared to seven of the dis- 
ciples, directing once more the throwing of the 
net which brought in the miraculous draught 
of fishes, and exhorting Simon Peter, by the love 
he bore Him, to feed His lambs and His sheep ; 
He appeared on a mountain of Galilee to more 
than five hundred of His disciples gathered there 
by the eleven apostles. Not only by the prints 
in His hands and the place of the spear-thrust 
did He show the faithful that He had risen in 
the body, but on at least one occasion He asked 
for food, and ate in the presence of them all. 

Thus by His tarrying with the chosen ones, 
and by His converse with them, He " opened 
their mind that they might understand the 
scriptures ; " how it w 7 as in fulfillment of proph- 
ecy that He, the Christ, had suffered death and 
been raised from the dead. Gethsemane and 
Calvary .became the background of the picture 
of the Ever-Living Son as they received at last 
a knowledge of the kingdom of their King, so 
that when He left them, they worshiped Him as 
the Son of God, and with great joy entered on 
their appointed work, witnessing of these things, 
preaching to all nations, sent forth with the 
promise of the Father upon them, clothed by 
the Holy Ghost with power from on high. 

" And he led them out until they were over 
against Bethany, and he lifted up his hands, and 
blessed them. And it came to pass while he 
blessed them, he parted from them, and was 
carried up into heaven." — A. Parsons Stevens. 



No. 12. 



-Illustrating Travels of St. Paul. 



DIVISIONS. 

A RA'BI A N— h 

AR ME'NI A Ml'NOR N — d 

A'SI A Ml'NOR J— d 

BI THYN'I A J— c 

CAP PA DO'CI A M— d 

CA'RI A J— e 

CI LIC'I A L— e 

CY RE NA'CI A F— h 

E'GYPT K— h 

E PI'RUS E— d 

EU'BE A G— d 

GA LA'TI A L— d 

GAL'I LEE M— g 

GREECE F — d 

HEL'LAS F — d 

IL LYR'I CUM D — b 

IT'A LY A— b 

JU DE'A L—h 

LY CA O'NI A K-d 

LYC'I A J— e 

LYD'I A I— d 

MAC E DO'NI A F— c 

MO E'SI A F— b 

MYS'I A I — d 

PAL'ES TINE (tync) L-h 

PAM PHYL'I A K— e 

PAPH LA GO'NI A L— c 

PEL O PON NE'SUS F— e 

PEN TAP'O LIS E— h 

PHRYG'I A J— d 

PHE NI'CI A M— g 

PI SID'I A J— e 

PON'TUS N— c 

SA MA'RI A M — g 

SIC'I LY B— e 

SYR'I A N — f 

THES'SA LY F— d 

THRACE H— c 

ISLANDS. 

AN'DROS G — c 

CAR'PA THOS I— f 

CA'SOS I— f 

CEPH AL LO'NI A E — d 

CHI'OS (ki) H— d 

CLAU'DA G— f 

CORFU E— d 

COR CY'RA (Cor'fu) E— d 

CO'OS I— e 

COS SY'RA A— e 

CRETE (Can'di a) G— f 

CY'CLA DES G— e 

CY'PRUS L— f 

CY'THE RA G— e 

CYTH'NOS G— e 

CY ZI'CU I-c 

I CA'RI A H— e 

IM'BROS H — c 

LEM'NOS H-c 

LEU CA'DI A E— d 

LES'BOS H— d 

LI PA'RI (lee pah'ree) B— d 

MALTA B — f 

MEL'I TA (Mal'ta) B — f 

ME'LOS G— e 

PAT'MOS H— e 

PEP A RE'THUS G— d 

RHODES I— e 

SA'MOS H— e 

SAM THRA'CI A H— c 

SCY'ROS G— d 

SER'I PHUS G— e 

SIC'I LY B-e 

SIPH'MUS G — e 

SPOR'A DES H— e 

STROPH'A DES F— e 

TE'NOS H-c 

THA'SOS ( ;— c 

ZA CIN'TIIUS (Zan'te) . E — e 

ZAN'TE 5— e 



RIVERS. 

DA MI ET'TA (Nile Branch) K— h 

DAN'UBE H— b 

DAN U'BI US G— b 

DRI'NUS E— a 

EU PHRA'TES N— e 

HA'LYS L— d 

HE'BRUS H— c 

HERMUS J— d 

I'RIS M— c 

JORDAN M— g 

LY'CUS N-c 

MAR'GUS F— a 

NILE (moutlis) J— h 

PYR'A MUS M— e 

RO SET'TA (Nile branch) J— h 

SAN GA'RI US :.J— C 

SA'RUS M— e 

SCY'LAX M— c 

SEAS. 

A'DRI A (I o'ni an) D— d 

A DRI AT'IC C— b 

.E GE'AN G— d 

BLACK K— b 

CI LIC'I A L— e 

DEAD M— h 

E GE'AN G — d 

I O'NI AN D— d 

MAR MO'RA (Pro pon'tis) I— e 

PAM PHYL'I A K-e 

PRO PON'TIS (Mar-mo'ra) I— o 

TUS'CAN B— d 

GULFS. 

IS'SICUS SI'NUS M— e 

LA CO'NIAN F— e 

MES SE'NI AN F— e 

SA LON'I CA (Ther'ma ic) G-d 

SI'NUS TA REN TI'NUS D— d 

TAR AN'TO D— d 

THER'MA IC (Sa lon'i ca) G— d 



MOUNTAINS. 

iET'NA (Et'na) C— e 

ET'NA (volcano) C— c 

SAL MO'NE (promontory) H — f 

VE SU'VI US (volcano)..: B— c 

STRAITS. 

DAR DAN NELLES' (Hel'-lespont) H— c 

IIEL'LES PONT ;..H— c 

MES SI'NA (see) C— d 



TOWNS. 

AB'DA RA G— c 

A BY'DOS H— c 

AD' A NA M— e 

AD RA MYT'TI UM - I— d 

A DRI AN AP'O LIS H— c 

A DRI AN O'PLE H — c 

AE'NOS H— c 

AG RI GEN'TUM (jen) B— e 

AIN'T AH N— e 

A LEP'PO N— e 

AL EX AN'DRI A J— h 

A MAS TRIS K— c 

AM' A THUS L — f 

AM'I SIS M— c 

AM PHIP'O LIS G— c 

AN M— c 

AN CO'NA B— b 



AN CY'RA K— d 

AN'TI OCH (Si/ria) M— e 

AN'TI OCH (Pisidia) J— d 

AP A ME' A (Syria) M— f 

AP A ME' A (Phrygia) J— e 

AP OL LO'NI A (Africa) F— g 

AP OL LO'NI A (lih/ricum^ E — c 

AP OL LO'NI A (Macedonia) G— c 

AP OL LO'NI A (Thrace) I— b 

AR AB KIR' N— d 

AR'GOS F— e 

AS'CU LUM B— b 

AS'SOS H— d 

ATH'ENS G-e 

AT TA'LI A J_ e 

AX I OP'O LIS I— a 

BAAL'BECK (bawl) N— f 

BAR'CA F— g 

BE'ER-SHE'BA L—h 

BEI'RUT (Wroot) M— g 

BE RE' A F-c 

BE RE NI'CE E— g 

BERO E'A N-e 

BETH'LE HEM M — h 

BE RY'TUS M — g 

BI THYN'I UM K— c 

BOS'NA SE'RA I D — b 

BROO'SA J— c 

BRUN DU'SIUM D— c 

BY ZAN'TI UM J— c 

CA BI'RA N— d 

CA PER'NA UM M— g 

CAPU'A B-c 

CAL'Y DON F— d 

CAT' A NA C— c 

CEL A E'NA E J— d 

CE SA RE' A L — g 

CES A RE' A MA ZA'KA M— d 

CES A RE' A PHIL'IP PI M— g 

CEN'CHREA (sen'kre a) F— e 

CHAL'CE DON (kal) J— c 

CHAL'CIS (kal) N— f 

CHAR LE'IS (kar) G— d 

CIT'IUM ...L— f 

CNI'DUS (ni) J— e 

CO LOS'SE J— e 

COX SEN'TRA C— d 

CON STAN TI NO'PLE J— c 

COR'INTH F— e 

CRO'TO D— d 

CY DO'NI A G— f 

CY RE'NE F— f 

CY'TO K— C 

DA MAS'CUS M— g 

DAR'NIS F — g 

DE ME'TRI AS F— d 

DEU' BE L— e 

DO DO'NA E— d 

DO RY LE'UM J— d 

DYR RHA'CHI UM (ki) E— c 

E DES'SA N— e 

E'LIS F— e 

EM E'SA M — f 

EPH'E SUS I— d 

EP r DAU'RUS D— b 

ES'KI ZA'GRA H— b 

FAIR HA'VENS (harbor) G— f 

GAN'GRA L— c 

GA'ZA..... L—h 

GE'LA B— e 

(iNOS'SUS H— f 

GOR'DI UM K — c 

GO'S A : A— b 

HAD'RI A B— b 

HAL I CAR NAS'SUS I— e 

HA'MATH M— f 

HAS BEI'YA (bi) M— g 

HE'RRON M— h 

HE LI OP'O LIS M— f 

HER A CLE' A C— c 

HES'PE R1S E— h 

HI ER AP'O LIS N — e 

HI RAP'O LIS I— d 



23 G 25 




S2 



ILLUSTRATING 

f TIIK< 4- 

^.HAl^ESTYI^slierand^oprietoi- 
CfflGAGOJLUNOISandTOLEDO,OHIO. 

1886. 

Revised by K(>v. T.N.BABKDULL. 

P(wTEfm<tMi^taurwi(hBarnftf)tisJetsfflriffl r ir^ thus No. 1 
Pmdssecmrillfis&tourmthSilusAcbiJn r toXVIZr • /'■ 2 
U Ttojfc IktrdMiss? tour JttsXPI/lS3Airr/7 « » 3 

Pauls voyage, to Rome " " 

Mimes mention ed m theBibtii are lettered thus . . Sid On 

Ot/ier ancient names . locri 

Modern names .. ZSLvAc 

T//e central Anssionary Stations of ' th e .4J3.C\F.M^eh;.flav designated tints O 

5 1 20 4-0 60 60 100 150 £00 25 



13 



1^0 

Scale of Miles 

TV 



ID 



19 K 



a. «_* ~e f ™ t^flVaar hv H H HART 



Entered "according to Act of Congress , in the Vear lSBS.Uy H.H.HART 



35 Af 37 IV 39" 




r ,ToIedo,Ohio. in the Office of the Librarian of Congress, Washington. 



NO. 12. ILLUSTRATING TRAVELS OF ST. PAUL. 



HOMS N— f 

I CO'NI UM K-e 

JE RU'SA LEM M— h 

JOP'PA L— h 

KA'DESH ...L-h 

KAI'SAB EE'YEH (Ces-a-re'a) M — d 

KHAR FOOT 0— <J 

LAP'E THUS L-f 

LA DI CE'A J— e 

LA RIS'SA F — d 

LA SE'A G— f 

LA'US C— d 

LO'CRI C— d 

LU CE'RI A C— c 

LYS'TRA K— e 

MA NIS'SA I — d 

M.VRASH ,. N — e 

MAR SO VAN' M— c 

ME GAL APO LIS F— e 

ME GA'RA G— d 

MEL I TE'NE N — d 

MES SE'NE P— e 

M liS SI'NA 0— d 

MI LE'TUS I— e 

MIN TU'RA E B— c 

MIT Y LE'NE H — d 

MON AS TIR' F— c 

MY LA'SA I— e 

MY'RA J— e 

NA IS'SUS F— b 

NA RON A D — h 

NAZ'A RETH M— g 

NE APOLIS (Macedonia) G— c 

NA APO LIS (Italy) B-c 

NES'TUS G— b 

NI CA E'A J-c 

NI CO ME'DI A J— c 

NI COPO LIS G— b 

OOR'FA N— e 

PAL ER'MO.. B— d 

PAL MY'RA : : .....N — f 

PATHOS K— f 

PAT' A RA J— e 

PAT'TA PA'LUS L— d 

PEL'LA F— c 

PE LU'SI UM K— h 

PER'GA K— e 

PER'GA MOS ; I-d 

PER IN'THUS I— C 

PE RU'SI A A— b 

PES'SI NUS K-c 

PET'RA M— h 

PHE NI'CI A ( fee, nee'she a) G— f 

PHIL A DELPHI A I— d 

PHIL IP'PI G— c 

PHIL IP POP'O LUS G — b 

PO LE MO'NI UM N— c 

PORT SA'ID (sah'eed) K— h 

PRE TO'NI UM ; I— h 

PTOL E MA'IS M— g 

PTOL E MA'IS F— g 

PU TE'O LI B— c 

RA ME'SES K— h 

RAT TA'RIA F— b 

RHE'GI UM C-d 

RHODES I— e 

ROME A— c 

RO SET'TA J— h 

RUST CHUCK' (roost cliook') H— b 

SA'LA MIS L — f 

SAL MO'NE (Promontory) H— f 

SA MA'KOV : G— b 

SA MA'RI A M— g 

SAR'DI CA G— b 

SAR'DIS I— d 

SCAR DO'NA .......C— b 

SCO'DRA E — c 

SCU'PI F— b 

SCU TA'RI E— c 

SE BAS'TE M— d 

RE LEU'CI A (Si/rla) M— e 

SE LEU'CI A (Cilicla) L— C 

SE LI'MUS A— e 



SES'SI MUS K — c 

SH UM'LA {Shoom'lah) H— b 

SI'DE K— e 

SI'DON M— g 

SIL IS'TKI A I— b 

SIN'O PE M— b 

SI'VAS N-d 

SMYR'NA I— d 

SO PHI'A G — b 

SPAR'TA F— e 

SUC'COTH K — h 

SYR A CUSE' C— e 

SYM MA'DA J— d 

TAD'MOR N— f 

TAU CHI'RA AS IN O'E (ki) E— g 

TA REN'TUM D— c 

TAR'SUS L— e 

TE'A NUM APIU LUM C— c 

TEM'PE F-d 

TER RA CI'NA .' B — c 

THE'BA E G— d 

THREE TAVERNS A— c 

THY A TI'RA I— d 

TURNO'VA H— b 

TO CAT' (kat) M— e 

TO' MI I— b 

TRA PE'ZUS O— c 

TREB'I ZOND 0— c 

TRIP'O LI i M— f 

TRIP'O LIS M— f 

TRO'AS H— d 

TRO GYL'LI UM ( ill) I— e 

TY A'NA L — e 

TYRE M— g 

VAR'NA I— b 

VE NU'SI A C— c 

WIDTN F— a 

YOZ GAT' (yoze gat') M— d 

ZOH'LEH.... M-g 



PAUL'S JOURNEYS. 



FIRST MISSIONARY TOUR. 

(Acts, xvii and xiv.) 

1— AN TI OCH (Syria). 

2— SE LEU CI A (Syria). 

3— CY PRUS. 

4— SA LA MIS. 

5— PA PHOS. 

6— PER GA. 

7— AN TI OCH (in Pisidia). 

8— 1 CO NI UM. 

9— LYS TRA. 

10— DER BE. 

11— LYS TRA. 

12— 1 CO NI UM. 

13— AN TI OCH (Pisidia). 

14— PAM PHYL I A. 

15— PER GA. 

Hi — AT TA LI A. 

17— SI? LEU CI A (Syria). 

18— AN TI OCH (Syria). 

SECOND TOUR. 

(Acts, xv to xvii, 22.) 

1— AN TI OCH (Syria). 

2— DER BE. 

3— LYS TRA. 

4— 1 CO NI UM. 

5— THROUGH PHRYGIA. 

6— THROUGH GALATIA. 



7— THROUGH MYSIA. 

8— TRO AS. 

9— SAMOTHRACIA (island). 

10— NE AP O LIS. 

11— PHIL IP PL 

12— AMPHIPOLIS. 

13 — A POL LO NI A. 

14— THES SA LO NI CA. 

15— BE RE A. 

16— ATH ENS. 

17— COR INTH. 

18— CEN CHREA. 
1!) — E PHE SUS. 

20— CES A RE A. 

21— JER U SA LEM. 

22— AN TI OCH (Syria). 



THIRD TOUR. 

(Acts, xviil, 23 to xxi, 17.) 

1— ANTIOCH (Syria). 

2— THROUGH CILICIA. 

3 — THROUGH LYCAONIA. 

4— THROUGH GALATIA. 

5— THROUGH PHRYGIA. 

6— LAODICEA. 

7— EPHESUS. 

8— TRO AS. 

9— NEAPOLIS. 

10— BEREA. 

11— ATHENS. 

12— CORINTH. 

13— THROUGH HELLAS. 

14— THROUGH MACEDONIA. 

15— PHILIPPI. 

16— ACROSS EGEAN SEA. 

17— TROAS. 

18— ASSOS. 

19 — MI TY L E N E. 

20— CHIOS. 

21— S A MOS. 

22— TROGYLLIUM. 

23— MILETUS. 

24— CO OS. 

25— RHODES. 

26— PATARA. 

27— CYPRUS (near). 

28— TYRE. 

29— PTOLEMAIS. 

30— CESAREA (Palestine). 

31— JERUSALEM. 



JOURNEY TO ROME. 

(Acts xvii and xxvii.) 

1— JERUSALEM. 

2— CESAREA. 

3— SIDON. 

4— MEDITERRANEAN SEA. 

5 — " UNDER CYPRUS" (east of). 

6— THROUGH SEA OF CILICIA. 

7— THROUGH SEA OF PAMPHYLIA. 

8— MYRA. 

9— CNIDUS ("over against"). 

10— SALOME PROMONTORY (near). 

11— CRETE. 

12— FAIR HAVENS. 

13— CLAUDA. 

14— ADRIA (Ionian Sea). 

15— MELITA (Malta). 

16— SYRACUSE. 

17 — RHEGIUM. 

18— STRAITS OF MESSINA. 

19— TUSCAN SEA. 

20— PUTEOLI (landed). 

21— APPII FORUM. 

22— THREE TAVERNS. 

23— ROME. 



St. Paul, "The Great Apostle of the Gentiles." 



Among noted men of old is there any more 
conspicuous than St. Paul? For native ability, 
scholarship, conscience, courage, eloquence, tact, 
knowledge of men, practical wisdom ; for influ- 
ence extensive and enduring; influence for good, 
social, intellectual and spiritual ; he is unsur- 
passed if not unequalled. 

This man's work was only fairly begun when 
he passed to his reward. It has been growing 
and widening and deepening in the great heart 
of humanity ever since, so that his life seems to 
be throbbing in and with ours, and each Chris- 
tian feels that one who has been dead nearly 
2,000 years, is yet his own friend, brother, bene- 
factor. 

The first scholar called to be an Apostle, he 
wrote a larger portion of God's Word than did 
any other. As the Great Apostle of the Gentiles 
he occupies the leading place in the missionary 
annals not only of the Bible, but of the world. 
His is the filial love of Asia Minor, Greece, Itaby, 
Gaul and the British Isles, and countries colo- 
nized by them, where alike he is regarded as 
Apostolic Father. His the reverent gratitude of 
all Christendom for being, next to Our Blessed 
Lord, our Teacher in the things of God. 

As a scholar he was trained in Tarsus, a city 
of Cilicia in Asia Minor, called by him " No 
mean city." It was the Athens, or Boston, of a 
wide region, and its citizens were proud of its 
schools of learning. After graduating here with 
high honor, Saul's post graduation course was at 
the feet of Gamaliel, the greatest of the Pharisees, 
where, on the broad foundation of liberal, clas- 
sical and literary studies, there arose a superb 
superstructure of Hebrew culture. 

What better preparatian could there be for 
leadership at once in the College of the Apostles 
and among the Philosophers of Athens ? 

The elements of living interest in this great 
Apostle combine history, poetry, romance, philos- 
ophy, science and religion, so that the scholar, 
the ordinary reader, and the Christian, are alike \ 



absorbed in his life and work. At the outset 
review with me the Hebrew, Greek and Roman 
civilizations. We will thus better appreciate how 
they were influenced by Christianity as preached 
by St. Paul. This review will satisfy us that 
not more marked was the change made by Alex- 
ander in Asia, Caesar in Gaul, or Napoleon in 
Europe, than that effected by the labors of this 
little man. Theirs, however, was the conquest 
of nations, and the remoulding of governments 
in matters of purely temporal interest. His was 
this and more, for it cut at the very root of not 
only temporal governments, but of religions and 
customs and abuses of every kind. It struck 
deep into the heart. It quickened the conscience. 
It purified and elevated the fundamental prin- 
ciples of human life to such a degree that his 
landing at Philippi was to Europe like the first 
ray of light that gradually brightens into full 
noontide glory. The condition of society as he 
found it has been pictured in the darkest colors. 
Our Saviour's eight terrific woes against the 
Scribes, Pharisees and Hypocrites are enough to 
describe the hollowness and rottenness of the 
Hebrew Church and Nation. And yet from the 
corrupt Nazareth came Jesus, and from that 
degenerate Church the Pure Virgin Mary, the 
sainted Anna and Simeon and Zacharias and 
Elizabeth and John the Baptist and the guile- 
less Nathaniel and the single-minded Apostles. 
So that beneath the leprous crust of hj^pocrisy 
there still breathed a pure spiritual life which 
only awaited the touch of the Divine Healer to 
enable it to throw off the foul disease and grow 
up into the strength and beauty of Christianity. 

To St. Paul was committed the privilege of 
being chief instructor of the infant church, and 
nobly did he perform his task. 

The Hebrew Nation and Church had proved 
the Divine commission in receiving and trans- 
mitting for over fifteen centuries the revealed 
religion. That this was done by a stiff necked 
and perverse generation, a race surpassed by 



302 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



many others in natural greatness, convinces us 
of the superhuman element in the Old Testament 
dispensation. The distinctive characteristic of 
the Jewish Nation was its mission to be the re- 
pository of God's Truth, and that the precious 
message might never be changed the Hebrew (in 
which chiefly it had been embalmed) became a 
dead language. 

But what of the Greeks and Romans before St. 
Paul's day ? The former had given to the world 
improved forms of government, some advanced 
steps in human liberty, sculpture and architect- 
ure, poetry, history, rhetoric, oratory, philoso- 
phies, ideas of beauty, models for all time. 

But better still, their language was more ex- 
pressive and exact than the Hebrew, a fitting 
medium for the fuller revelation of God's Truth 
in the New Testament. Was it an accident that 
this (the best of all languages) reached perfection, 
voiced for man the last and most authoritative 
revelation and then, like the Hebrew, fell asleep ? 

The sharp tooth of time will grind to powder 
the last fragment of Grecian Temple or statue, 
but the Words of God (engraven on the chrystal- 
ized tablets of that imperishable language) will 
pass away only with the human race! 

And yet the Grecian world had been degen- 
erating long before St. Paul Avas born. The 
pristine manliness of the race had given way to 
effeminacy. The marvelous courage which at 
Marathon, with a handful of heroes, had kept at 
bay and driven home the hordes of Asiatics and 
which on countless fields had filled the world 
with admiration for Grecian prowess, had been 
succeeded by cowardice and servile dependence. 

Solon, Aristides, Pericles, Themistocles, and a 
long line of brilliant men had passed away, and 
a degenerate race remained, living on the glories 
of the past. 

Profane history unanimously endorses the 
black picture of the Greek and Roman world 
drawn by St. Paul. He described them, as, 
" Darkened, professing themselves to be wise, 
they became fools and changed the glory of the 
uncorruptible God into an image made like to 
corruptible man, and to birds and fourfooted 
beasts and creeping things. Wherefore God 
gave them up to uncleanness through the lusts of 
their own hearts, to dishonor their own bodies 
between themselves who changed the truth of 



God into a lie and worshipped and served the 
creature more than the Creator, who is blessed 
forever, Amen. For this cause God gave them 
up to vile affections, to a reprobate mind, to do 
those things that are not convenient, being filled 
with all unrighteousness, fornication, wickedness, 
covetousness, maliciousness, full of envy, mur- 
der, debate, deceit, malignity, whisperers, back- 
biters, haters of God, despiteful, proud boasters, 
inventors of evil things, disobedient to parents, 
without understanding, covenant breakers, with- 
out natural affection, implacable, unmerciful; 
who knowing the judgment of God, that they 
which commit such things are worthy of death, 
not only do the same but have pleasure in them 
that do them." 

Next a glance at the Romans reveals a similar 
degeneracy. Like the Hebrews and Greeks they 
had achieved a peculiar mission for mankind. 
Theirs was a genius for conquest, organization, 
government. Their empire absorbed and reap- 
plied all the discoveries, arts, sciences and im- 
provements of previous civilizations. Their Pan- 
theon (containing a specimen image of all the 
deities of the nations they had conquered) was 
representative of their wise, comprehensive and 
imitative policy. They achieved the widest 
political, linguistic and religious unification the 
world had ever known. 

Latin was the written and official tongue from 
the Euphrates to the Atlantic. And over this 
vast domain one system of government was 
wielded by the Caesars for centuries. Was it 
mere accident again that ordered this empire to 
pave the way for the Christian Church ? Its 
ships and soldiers became transports for inspired 
Apostles : its arms and games illustrations of 
the Christian warfare : the graceful flowing toga 
of its scholars and nobility the pattern of the 
consecrated surplice of Christian priests. Its 
basilicas and heathen temples were transformed 
into churches of Christ. The admirable organi- 
zation of towns and provinces was the model 
for a similar system of parishes, dioceses and 
provinces. Its rich and sonorous language voiced 
the eloquence of Jerome, Gregory, Cyprian and 
Augustine, and a host of Christian Fathers, and 
then in turn (as if to preserve that choice liter- 
ature for all time) followed the Hebrew and the 
Greek in the gradual hardening of a dead tongue. 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



303 



Meanwhile, what was the moral and social con- 
dition of the Roman Empire just before the time 
of St. Paul ? 

The terrible picture from Romans (chap, 
first) as above, includes Greeks and Romans. 
And profane history rills up the outline with ! 
thrilling, disgusting, blood-curdling descriptions, j 
These can not be here repeated without filling j 
the reader with tearful sympathy for the suffer- 
ings, with holy indignation for the cruelties, 
and with burning shame for the unspeakable 
crimes of those days. As saith the Apostle, " It 
is a shame even to speak of those things which 
are done of them in secret." 

The overwhelming majority of the people were 
slaves, whose lives were at the mercy of blood- 
thirsty masters. The rich and powerful few kept 
them ground down under a heartless despotism. 
Marriage for life was the exception, frequent 
divorces were the rule. Women boasted of the 
long list of discarded husbands ; men gloried 
in corresponding numbers of divorced wives. 
Homes were scarcely known. Nearly all the 
Emperors were enthroned and (in time) be- 
headed by the sword. Every change of rulers 
cost thousands of lives and seas of blood. All 
the people and their property were at the mercy 
of the Emperor, who in turn was at the mercy 
of the next armed conspirator. Taxation was 
licensed and organized robbery and murder, 
often impoverishing and desolating entire prov- 
inces. Such was the extravagance of the rich 
that at single banquets hundreds of nightin- 
gales' tongues were consumed. A large fortune 
would be squandered in a single feast. On such 
occasions a single gem worth millions would be 
sometimes dissolved and the solution swallowed 
in a single draught. 

The fashionable sports were the gladiatorial 
shows, bull fights and combats of men with wild 
beasts. In these, human blood flowed as freely 
as that of brutes, and thousands were cruelly 
butchered for the amusement of all classes. The 
orgies in honor of Bacchus and Venus were such 
things as can not be named in our day in repu- 
table society, such as Christian nations banish to 
darkness and the outcast classes. But among the 
Romans these horrid rites were practiced in open 
day with all the publicity we give to the pure 
and elevating services of our churches. 



To confront such powers of darkness was the 
great Apostle sent. Can we ever understand the 
faith and the courage that could face such odds ? 
Like David before Goliath and Gideon's little 
band of three hundred before the hosts of Midian, 
so St. Paul unarmed by human power braved the 
heathen world. In the light of nearly two thou- 
sand years of the developing results, can we 
doubt the Spirit that nerved that soul and in- 
spired the eloquent utterance ? 

Although Saul is commonly supposed to have 
been born in Tarsus, there was a tradition that 
his birth-place was Giscala, the last fortified town 
of Galilee conquered by Rome. His two names 
are somewhat strange. Saul seemed a natural 
name for a Benjamite, whose tribe would often 
repeat it with pride on account of the first king 
of Israel. Its meanings were various and all of 
them appropriate to the unconverted emissary 
of persecution. The word meant " demanded," 
or " lent," or " ditch," or " sepulchre," or "death," 
or " Hell," or " destroyer." Nor is the Hebrew 
the only language with words of such various 
import. In English we have many of that kind. 
The word box for example has quite as many 
meanings as has Saul. The appropriateness of 
the meanings is appreciated when we reflect 
that this man was " demanded " by the arch- 
persecutors on account of his zeal and courage ; 
was "lent" for a time to oppose Christianity, 
was a blind leader falling with his followers into 
the " ditch " of error, drove Christians into the 
"sepulchre," after putting them to "death," 
sending their souls to " Hell" or "Hades," as he 
was their great "destroyer." The name "Paul" 
is equally suitable. It means simply a worker 
and was peculiarly fitting for him on whom 
rested "the care of all the Churches." Another 
meaning is " little," in apparent allusion, as 
some suppose, to the small stature of a man of 
whom it was said, " His bodily presence is weak 
and his speech contemptible." It is not known 
whether like Simon Peter, John, Mark, Simon 
Niger, and others with two names, he was at 
once called Saul Paul, the first being Hebrew 
and the latter Greek. Nor is the supposition 
proven that at his baptism he adopted the 
name of Paul as an expression of humility and 
the mark of a new life. 

In addition to his literary culture at Tarsus 



304 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



and Jerusalem, he was taught the trade of a tent 
maker. It was the custom for all Jewish boys to 
learn a trade, and this one was called for in Tar- 
sus in preference to others perhaps because the 
Cilician goat produced a hair then manufactured 
into the canvas used so extensively for armies 
and for the caravans that travelled through Asia. 

There has been much uncertainty as to wheth- 
er St. Paul was ever married. His words imply 
celibacy, " I say to the unmarried and to widows, 
It is good for them if they abide even as I." 
So Tertullian thought. Clement of Alexandria, 
however, and Origen inferred that he had once 
been married but was a widower when he wrote 
those words. 

The narrative of the conversion is repeatedly 
rehearsed as of prime importance. This was the 
great crisis of his life. That road to Damascus 
proved to be like the divide between two systems 
of rivers. It marked the line between the infi- 
del persecutor and the devout believer. Damas- 
cus ! How ancient its associations ! Dating from 
before Abraham's day it was over nineteen cen- 
turies old when Saul entered it. And there it 
is still. Its crystal streams are still babbling over 
the stones in the streets, on the way to the rivers 
Abana and Pharpar, and these continue to lose 
themselves in the sands, as they did when Naa- 
man boasted that they were " better than all the 
waters of Jordan." Earthquakes and wars and 
fires, that have desolated so many other cities, 
have as yet left this one comparatively unharmed. 
Its quiet, unprogressive population, unknown to 
fame, have done for the world none of those 
things other cities have done. It has preserved 
no record in art or in literature, or of great men, 
yet these it must have had. One article of its 
manufacture is famed even yet, the Damascus 
sword, which was for the ancients what the To- 
ledo blade was to the Spaniards of the middle 
ages. The best quality of steel ever known was 
made for generations in Damascus. By a subtle 
process unknown to modern manufacturers a 
fineness of fibre and keenness of edge were pro- 
duced that were often eulogized by ancient writ- 
ers. It is recorded without contradiction that 
the ancients made a kind of gauze so delicate 
that even a dozen folds of it could not conceal 
the outline of a body clad with it, a gauze that, 
spread out upon the air, would float gently like 



a cloud. Such was the fineness and keenness of 
the Damascus sword that with it one could stand 
under this floating gauze and cut it into strips 
with the point of the blade. It was with such in 
mind the Apostle wrote that "The word of God 
is sharper than any two-edged sword, piercing 
even to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart." 

At the base of the Anti-Lebanon Mountains, 
one hundred and thirty-three miles north of 
Jerusalem and about fifty east of the Mediterra- 
nean, 2,260 feet above its level, stands Damascus, 
poetically called " the eye of the desert." It is 
famed for the marvellous beauty of its location. 
Founded by Uz, son of Aaron, it is often men- 
tioned in both the New and Old Testaments. 
David conquered it after a bloody war, but in 
Solomon's reign an adventurer became king of 
the city. His rule grew into an empire which 
made many wars with Israel. In 732 B. C. it 
was conquered by Tiglath Pileser, as had been 
predicted by Isaiah : "The fortress shall cease 
from Ephraim, and the kingdom from Damascus 
and the remnant of Syria." In 333 B. C. it fell 
into the hands of Alexander the Great. After 
many changes it belonged, in 63 B. C, to a 
Roman province. At the time of Christ the 
Jewish population was such that there were here 
many synagogues. Under the Byzantine Empire 
it was the See of a Christian bishop, who ranked 
next to the Patriarch of Antioch, and had several 
churches, and a cathedral named after John the 
Baptist. In 634 A. D. Islem took possession. 
Moawyah made it the centre of power for the 
Mohammedan Empire, and adorned it with great 
splendor. Like the rest of the country, it passed 
through many vicissitudes during the Crusades, 
and in 1516 it fell into the hands of the Turks. 
The Cross has not yet displaced the Crescent, 
and the city now belongs to Turkey. 

To the Christian, the most interesting associa- 
tion of the city of Damascus is with the conver- 
sion of Saul. Although this great event took 
place about A. D. 37, the lapse of eighteen centu- 
ries has made hardly any change in the localities 
connected with it. Within the city is still 
pointed out "the street called Straight," where 
Ananias found Saul, the houses of Ananias and 
of Judas are there, and the window from which 



ST. PAUL, " THE GREAT APOSTLE OP THE GENTILES." 



305 



Paul was let down in a basket, is still to be seen. 
But deepest interest is associated with the spot 
where the future apostle met the great crisis of 
his life, still pointed out, some five miles from 
the city. There where the direct road from Jeru- 
salem crosses that from Banias and Kefrhauwar, 
an oasis and a fountain mark a resting place for 
weary travelers approaching the city. Thence 
may be seen the towers of the city, and snow- 
capped Hermon and Anti-Lebanon. A village has 
arisen there named "Caucabe," meaning "star," 
in allusion to the light that " shined around 
about" Saul and his company. 

As Saul, breathing vengeance on the Christians 
of Damascus, rested here from the noontide heat, 
suddenly a supernatural light shone from heaven, 
striking him blind, and he fell upon the ground 
terrified, and heard a voice saying, " Saul, Saul, 
why persecutest thou me?" 

And Saul said : "Who art Thou, Lord?" 

"I am Jesus whom thou persecutest," the 
voice made answer; "it is hard for thee to kick 
against the pricks," i. e., the points of the ox 
goads, for the illustration is taken from the driv- 
ing of refractory oxen, kicking against the goad. 
They thereby only receive fresh wounds and yet 
must submit at last. A double lesson this. 
First, the wicked while following their own de- 
vices are unconsciously being overruled by God 
who regards them as his beasts of burden, and 
second the reproofs of a wronged conscience may 
be resisted like the points of ox goads at first 
but in "vain." 

And he trembling and astonished said : " Lord, 
what wilt thou have me to do ? " 

What an instantaneous and entire change ! 
In a moment one who was a foe, becomes "Lord." 
And Saul proposes instantly to obey Him whom 
tmtil then he was opposing with all his might. 

And the Lord said unto him, "Arise, and go 
into the city, and it shall be told thee what thou 
must do." 

The companions of Saul were struck dumb 
with amazement. They heard a voice, but saw 
no man, and they led Saul by the hand into 
Damascus. There he was left three days and 
nights without food or drink in a house on a 
street called "Straight." 

Among those who might have been victims 
of the intended persecution in the city was a 



disciple named Ananias. To him the Lord said 
in a vision, " Ananias ! " And he said, " Behold, 
I am here, Lord." 

And the Lord sent him to the house of Judas 
to visit Saul, and gave as a reason, that Saul 
was even then in prayer, and in a vision had 
seen Ananias coming in to cure him of his blind- 
ness. But Ananias naturally objected that many 
had reported this man as a persecutor of Jeru- 
salem saints, and that he had come to Damascus 
to bind all that called on Jesus. But the Lord 
repeated the command, because he had selected 
Saul as his "chosen vessel" to bear the name 
of Jesus " before the Gentiles and kings and the 
children of Israel." And instead of there being 
need of Ananias fearing violence from this stran- 
ger, Saul was himself to suffer " great things " for 
the sake of the Master. 

Ananias obeyed ; he entered the house with 
confidence and affection ; he said, " Brother Saul, 
the Lord, even -Jesus who appeared unto thee in 
the way which thou earnest, hath sent me, that 
thou mightest receive thy sight, and be filled 
with the Holy Ghost. And now why tarriest 
thou? Arise, and be baptized and wash away 
thy sin." 

The Holy Ghost and the remission of sin were 
conferred in connection with the simple cove- 
nanted rite, and even more, a miraculous cure 
followed, for "there fell from his eyes as it had 
been scales." " And he received sight 'forthwith 
and arose, and was baptized." Then for the first 
time since his conversion he broke his fast, " re- 
ceived meat, and was strengthened." 

At once he became a preacher of the very 
Christ he came to persecute. He proclaimed 
Him as the Son of Gocl. The synagogues al- 
lowed such preaching at first, and all were 
amazed and said : "Is not this he that destroyed 
them which called on this name in Jerusalem, 
and came hither for that intent, that he might 
bring them bound unto the chief priests?" But 
Saul gained power and so reasoned that the 
Jews could not answer him. As in many other 
cases, they resorted to persecution for their last 
argument, and "took counsel to kill him." Bat 
Saul discovered the plot. His enemies in .vain 
"watched the gates day and night to kill him," 
because the disciples took him by night, and from 
a house in the wall that projected out beyond 



306 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



the edge of the city they let him down from a 
window, in a basket. 

Easily making his escape then over the open 
country Saul fled to Arabia. Over his three 
years' sojourn there is drawn the curtain of si- 
lence. Like Demosthenes after his first failure, 
Elijah at Horeb, and Jesus in the wilderness, the 
great Apostle secured a period of preparation in 
order that he might buckle on the full armor 
for the life-long war which for him was with Ju- 
daism and Heathenism. 

Was it in reference to this escape and other 
like humiliating scenes, that some fourteen years 
afterwards, St. Paul describes himself as "glory- 
ing in my infirmities?" Already he met with 
"perils by his own countrymen," and he was to 
be in " journey ings often, in weariness and pain- 
fulness," and to learn " how great things" he was 
to suffer " for the name of Christ." 

A visit to Jerusalem was made by Saul that 
he might meet Peter, of whom he had heard. It 
was at some such interview that the Apostle, 
guided by the Spirit, " saw," as St. Paul wrote, 
" that the Gospel of the uncircumcision was given 
unto me." He accepted his mission. As " the 
Apostle of the Gentiles," he made three great 
tours, principally to the most important cities 
of the Roman Empire. 

The two first of these journeys begin and end, 
and the third begins at Antioch on the Orontes. 
A city of some 500,000 people then, it stood in a 
deep ravine running east and west between the 
Lebanon and Taurus mountain ranges. Its 
streets were lined with elegant shade trees. The 
famous temple and grove of Daphne was near 
and magnificent palaces and other public build- 
ings rendered it one of the most beautiful cities 
of the world. 

Here " The disciples " were first called Chris- 
tians. It is somewhat remarkable that this term 
was first given by Pagans. The followers of 
Christ called themselves " brethren," " disciples," 
" believers," " saints." Only twice do we find 
them called Christians in Holy Writ, and in both 
these instances by unbelievers. It was not at 
Jerusalem, the -seat of the mother church, but 
in cosmopolitan Antioch that the believers first 
received, and that from outsiders, the name 
which has since become a favorite. 

The position of Antioch at the corner of the 



angle formed by Asia Minor and the coast of 
Syria made it the natural "Gate of the East," 
through which poured a vast traffic along the 
valley of the Orontes, and out at the port Seleu- 
cia. It was here that Paul rebuked Peter because 
he was " to be blamed," here that the first Gen- 
eral Council met, and here, as the disciples min- 
istered unto the Lord, and fasted, the Holy 
Ghost said : " Separate one Barnabas and Saul 
for the work whereunto I have called them. 
And when they had fasted and prayed, and laid 
their hands on them they sent them away." 

Thus consecrated to the first great missionary 
expedition of the Infant Church, Paul and Bar- 
nabas, with many natural regrets and anxious 
forebodings, turned their backs on pleasant An- 
tioch. The large Jewish population, the learn- 
ing and refinement, the elegant buildings and 
many advantages of this noble city were sacrificed 
on the Altar of Christ. Without waiting for a 
home mission fund to be pledged to their sup- 
port, with only their lives in their hands, Paul 
and Barnabas set out. 

Their first halting place was at Seleucia, in 
Syria, a distance of forty-one miles by the river 
route from Syrian Antioch. Not clear, but deep, 
the water of the river rushed by the boat side, 
as it bore them on, now round the bases of rocky 
precipices, and again past beautifully cultivated 
slopes on which the English sycamore, and the 
dwarf oak, the bay, the fig, the vine and the 
myrtle flourished in the same fields, and nature 
was prodigal of beauty. At Seleucia the Orontes 
debouches into the Mediterranean. In its name 
is perpetuated that of its founder, Seleucus, one 
of the great builders among the Greek kings to 
whom fell shares of Alexander's dismembered 
empire. 

Thence they made voyage to the island of 
Cyprus, sailing over the blue waters of the Medi- 
terranean about one hundred and twenty miles 
to the port of Salamis. In clear weather the 
peaks of Cyprus are easily discerned from the 
heights of Seleucia, and the voyage between the 
two points is one often undertaken in the summer 
months, many vessels traversing the intervening 
sea. Many were the travelers w r ho, embarking 
on this voyage, took in the magnificent sweep of 
the bay of Antioch, and looked back with delight 
on the land view fading in the distance as the 



ST. PAUL, " THE GREAT APOSTLE OP THE GENTILES." 



307 



boat moved away, the low lands around the 
mouth of the Orontes, the wooded, uninhabited 
country beyond it, over all the peak of Mt. 
Casius, towering more than 5,000 feet above the 
sea level, presiding over all like a tutelary deity 
of Seleucia. Who among them all had thought 
that the two strangers in Jewish garb who sailed 
with them bore the gospel of salvation to the 
heathen nations of the earth ? Surely not one. 

Nearing the wharf at Salamis, our travelers 
were regaled with a view of fields and orchards 
sweeping in beautiful undulations around the 
city, shut in by the mountains that encircled 
them in the blue distance. To Barnabas this 
was no unfamiliar scene, for he was a native of 
Cyprus. But with what a train of associations 
he was now revisiting the beautiful island of his 
birth. He had been " born again " since last his 
eyes rested upon the landscape endeared to him 
by memories of home and childhood. As An- 
drew found his brother Simon and said : " We 
have found the Messiah," so Barnabas came 
preaching to his kinsmen at Cyprus. 

" And when they were at Salamis, they 
preached the word of God in the synagogues of 
the Jews : and they had also John as their at- 
tendant." As John, surnamed Mark, was a rela- 
tive of Barnabas, he too had an advantage of 
family connection with some of the hearers, and 
thus helped to increase the believers in Salamis. 
Some of the Cypriotes were already Christians, for 
*' They which were scattered abroad upon the 
persecution that arose about Stephen, traveled as 
far as Phenicia and Cyprus and Antioch preach- 
ing the word." " And some of them were men 
of Cyprus and Cyrene — preaching the Lord 
Jesus." "And the hand of the Lord was with 
them, and a great number believed and turned 
unto the Lord." 

A good road of one hundred miles brought 
our three missionaries next to Paphos, at the op- 
posite extremity of the island. Ages before, the 
coast here had been famous as having witnessed 
the first appearance of the goddess Venus sailing 
in a shell. For centuries heathen pilgrimages 
had been made to Paphos and images of the god- 
dess were sold as freely as those of Diana at Ephe- 
sus. The " deification of lust " was the religion of 
Paphos, and no point in the heathen world more 
needed Christianity. Here Saul was opposed by 



a false prophet, a sorcerer named Elymas, who 
had before this exercised a baneful influence 
over Sergius Paulus, the Roman- deputy, ruler of 
Cyprus. He sought "to turn the deputy from 
the faith." " Then Saul," who is now for the 
first time and ever after called Paul, " filled with 
the Holy Ghost, set his eyes on him and said, 
' full of all subtlety and all mischief, thou child 
of the devil, thou enemy of all righteousness, 
wilt thou not cease to pervert the right ways of 
the Lord? And now behold the hand of the 
Lord is upon thee, and thou shalt be blind, not 
seeing the sun for a season.'" The deputy was 
converted. Thus, by a word, the eyes of one 
were closed to things temporal, those of another 
opened to things spiritual. 

Another short sail brought the two Apostles 
and John to Perga, in Pamphylia. As they ap- 
proached the shore of this beautiful bay they be- 
held low lands gradually rising upwards to the 
mountain range several miles to the north. 
Three rivers intersected the slope of land. On 
one of these, the Cestrus, stood Perga, and the 
vessel landed them on the moat near a famous 
temple of Diana. The only event recorded as 
of interest at this point, was a painful one: John 
deserted them there. The cause is not men- 
tioned in the Scripture narrative, whether he 
disagreed with them or feared the perils of 
robbers in the mountains, or was homesick for 
Jerusalem, we can not tell. Paul evidently felt 
grieved, as we learn further on in the narrative 
of his journeys. 

From Perga Paul and Barnabas journeyed 
northward, in May, the time when the people 
annually retired to the hill country for the sum- 
mer. The caravan of travelers was gay with 
life. Men, women, children, with flocks, tents 
and domestic utensils, with bustle and impatient 
gladness, hastened to escape the heat, dust and 
malaria of the plain and to enjoy the cool sum- 
mer resorts on the mountains. In a few hours 
they pass through, as they ascend, successive 
climates, each with its own flora and varied 
prospect. Leaving corn in the ear they come 
to plowing and sowing. Behind them the anem- 
ones are already withered, the pink veins of 
the asphodel are shriveled by the heat, the grass 
is parched, while the purple haze and stillness 
of summer rest over the lowlands. Frowning 



308 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



cliffs are passed, covered with ancient writings 
or carved into old tombs. Here and there 
copious fountains gush out from the rocks, 
surrounded with oleanders and pomegranates. 
Leaving the caravan to enjoy the delightful cli- 
mate of the highlands, our two Apostles climb 
the greater heights. Now they observe the wilder 
grandeur; the richer fruit trees gradually disap- 
pear, and the pine becomes common. Spring 
flowers smile from the very edge of snow-drifts. 
Then, in turn, these, too, no longer appear. At 
the last, after three successive belts of vegetation 
have been passed, oak woods, then pine, then 
dark scattered patches of cedar and juniper, the 
treeless, dreary plains of the interior are reached, 
extending far to the north and east, the in- 
terior of Asia Minor being one vast, high table- 
land, though not without much varied scenery. 

The road passes through dreary villages with 
huts of flat roofs, and cattle-sheds or encampments 
of goat's-hair tents. At night blazing fires, horses 
fastened around, groups of people, and in the 
distance moonlight shining on snow-capped 
Mount Taurus, were sights that met the thought- 
ful gaze of Paul. 

Antioch in Pisidia was the next stopping 
place of Paul and his companion, its site a high 
ground on a great thoroughfare running east 
and west. Here on a Sabbath day they entered 
a synagogue. After the usual service was over, 
Paul being asked to speak made an address very 
similar to that he had heard from Stephen, the 
first martyr. 

" Men of Israel, and ye that fear God, hearken," 
were the opening words of Paul's address in the 
synagogue of Pisidian Antioch. Then in fitly 
chosen words he passed in review the history of 
the people Israel, God's chosen people. How 
"with a high arm he led them forth" out of 
Egyptian captivity. How for forty years he had 
borne with their manners in the wilderness, then 
given them the land of Canaan for their inheri- 
tance as he had promised. How for about " four 
hundred and fifty years" he had given them 
judges to rule them there according to the laws 
he had given through Moses, and after that 
time, at their request, had given them Saul as 
king, and David, Saul's son, to succeed him. 

So far every word of Paul's discourse had been 
satisfactory to his listeners, every word reflected 



their own pride in the history of their nation as 
one God had set apart as peculiarly his own 
and his care ; every word had shown the speaker 
to be one instructed in their traditions and 
trained to know their laws and live in con- 
formity thereto. Nothing new or startling had 
been offered them, only a rehearsal of their be- 
liefs, in language that proved the speaker to be 
thoroughly familiar with them. 

" Of David's seed," continued Paul, " hath God, 
according to promise, brought unto Israel a 
Saviour, Jesus; when John had first preached 
before his coming, the baptism of repentance to 
all the people of Israel. And as John was ful- 
filling his course, he said, What suppose ye that 
I am? I am not he. But behold there cometh 
one after me, the shoes of whose feet I am not 
worthy to loose." Now came Paul's application 
of God's promise and of the words of the proph- 
ets including those spoken by this latest one : 

" Brethren, children of the stock of Abraham, 
and those among you that fear God, to us is the 
word of this salvation sent forth. For they that 
dwell in Jerusalem, and their rulers because 
they knew him not, nor the voices of the proph- 
ets that are read every Sabbath, fulfilled them 
by condemning him. And though they found 
no cause of death in him, yet asked they of Pi- 
late that he should be slain. And when they 
had fulfilled all things that were written of him, 
they took him down from the tree and laid him 
in a tomb. But God raised him from the dead ; 
a.nd he was seen for many days of them that 
came up with him from Galilee to Jerusalem, 
who are now his witnesses unto the people. And 
we bring you good tidings of the promise made 
unto the fathers, how that God hath fulfilled 
the same unto our children, in that he raised 
up Jesus." * * * "Be it known unto you 
therefore, brethren, that through this man is pro- 
claimed unto you remission of sins ; and by him 
every one that believeth is justified from all 
things, from which ye could not be justified by 
the law of Moses. Beware therefore, lest that 
come upon you which is spoken in the proph- 
ets : behold, ye despisers, and wonder and perish ; 
for I work a work in your days, a work which 
ye shall in no wise believe if one declare it un- 
to you." 

So able was this discovirse, so logically inter- 



HE IS EISBN. 

Paul said : " They laid Him in a tomb. But God raised Him from the dead.' 



310 



ST. PAUL, ''THE GREAT APOSTLE OF THE GENTILES." 



woven what was new with what they had al- 
ways accepted, Paul's listeners could not at once 
dissent from any of it. 

" And as they went out, they besought that 
these words might be spoken to them the next 
Sabbath." Through the week Paul and Barna- 
bas diligently taught such of the Jews and pros- 
elytes as followed them, urging them "to con- 
tinue in the grace of God." And when another 
Sabbath was come, almost the whole city gath- 
ered to listen to them. But the spell that had 
silenced the Jews was broken. Their exclusive- 
ness was offended when they saw the multitudes, 
they recoiled from sharing even the word of God 
with Gentiles. Had the God of Israel, who had 
promised their fathers a Messiah of the seed of 
their own kingly line, a salvation to offer not 
exclusively for them ? They were not left in 
doubt, for " Paul and Barnabas spoke out boldly, 
and said," 

" It was necessary that the word of God should 

first be spoken to you. Seeing ye thrust it from 

you, and judge yourselves unworthy of eternal 

life, lo, we turn to the Gentiles. For so hath 1 

. i 
the Lord commanded us, saying, I have set thee 

for a light of the Gentiles, that thou shouldst be 

for salvation unto the uttermost part of the earth." 

The record of the Scripture narrative is that 
the Gentiles heard this word with great joy, 
that it went abroad through all the region, and 
that many believed. But the Jews stirred up a 
persecution against Paul and Barnabas, "and 
cast them out of their borders." Then Paul and 
Barnabas, as command had been given to the 
first disciples when they should be rejected, 
"shook off the dust of their feet" against these 
persecutors and departed to Iconium, " filled 
with joy and the Holy Ghost," that they had 
been able, through the power of God, to accom- 
plish so much, and had been accounted worthy 
to suffer this persecution. 

A short tramp over arid plains, brought them 
to Iconium, south-east of Antioch, a city of much 
greater importance. Its ruins show the remains 
of eighty gates. High mountains surround 
the site on all sides but the east, in which di- 
rection the plain stretches further than the eye 
can see. Passing through similar persecutions 
here, making many converts, and devoting much 
time to this point, the Apostles, apprised of a 



plot to stone them, fled to Lystra and Derbe, 
cities of Lycaonia, small towns still further 
east. . 

Again their journey was over a plain, and this 
time the largest in Asia Minor. Prickly stunted 
herbage, and large flocks of sheep were passed ; 
blue mountains behind the travelers bounding 
the horizon to the west. Far off, one hundred 
and fifty miles to the north-east, Mount Arga?us, 
and to the south-east Black Mount, stood out 
in bold relief. Lystra and Derbe were not far 
from the bases of Black Mountain. The inhabit- 
ants here were ignorant and superstitious, with- 
out the sprinkling of learning and culture that 
the large cities enjoyed, hence with the old be- 
lief in demigods still in mind, the people of 
Lystra, charmed with the eloquence of the 
Apostles, and with the miraculous cure of the 
impotent man, cried out: " The gods are come 
down to us in the likeness of men." " And 
they called Barnabas Jupiter, and Paul Mercu- 
rius." But Paul rejected their proposed sacri- 
fices of oxen and garlands, crying out: "We also 
are men of like passions with you." " And 
with these sayings scarce restrained they the 
people, that they had not done sacrifice unto 
them." Sharp contrasts in missionary life. 
Stoned in one city, deified in another! And 
sudden change again ! " For there came Jews 
thither from Antioch and Iconium, and having 
persuaded the multitudes, they stoned Paul and 
dragged him out of the city, supposing that he 
was dead." Howbeit, as the disciples stood 
round about him, he rose up and came into the 
city : and the next day he departed with Bar- 
nabas to Derbe. 

After preaching there they returned to Lystra 
and to Iconium, and Pisidian Antioch, "con- 
firming the souls of the disciples, exhorting them 
to continue in the faith, and that through many 
tribulations Ave must enter into the kingdom of 
God." And in every city they ordained elders 
to minister to the converts, and prayed with 
them and fasted, commending them to the Lord 
on whom they believed. Retracing their steps 
and branching out to other parts throughout Pisi- 
clia, they returned to Pamphylia, and when they 
had preached the word in Perga, they went down 
into Attalia. A short journey over the lowlands 
brought them to this latter city, situated on the 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



311 



corner of the bay of Pamphylia. It had been 
built by Attalus Philadelphia, king of Pergamus, 
who had inherited a fragment of Alexander's 
empire, and was a seaport of importance to 
the eastward and westward trade. Behind it 
stretched a plain watered by the Catarrhactes, 
a river which, like the Missouri, often changes 
its channel. For much of its course it forms 
beautiful cataracts, which lend gr'eat variety to 
the view from the bay. Among other associa- 
tions of the place is that of the visit of the 
Crusaders as they marched over much of the 
same territory as traversed by Paul. Starting 
70,000 strong, they met with many reverses, and 
brought their shattered forces down the steep 
ravine to Attalia, and thence sailed to Antioch 
thoroughly discouraged. With multitudes and 
carnal weapons, they battled in vain for the 
Cross. The opposite was Paul's experience. 
Unarmed and few in numbers, the little Apos- 
tolic missionary band, having suffered indeed 
very much, had also accomplished much. In 
one short season their first tour had started sev- 
eral churches that endured for ages, with strength, 
and have not even yet entirely died out. 

The return to Antioch was full of joy and 
thankfulness. " And when they were come and 
had gathered the Church together, they rehearsed 
all that God had done with them, and how He had 
opened the door of faith unto the Gentiles. And 
there they abode long time with the disciples." 
It was not long however before the admission of 
Gentiles to the Church without circumcision 
aroused serious controversy. 

As we see in the history of Peter and Corne- 
lius, it had been by a great sacrifice of the old 
Jewish exclusiveness, that Gentiles should be 
accepted at all. That point once conceded, the 
question remained whether, like all the former 
proselytes to Jewish faith, they should be cir- 
cumcised. Such a question under the circum- 
stances was quite natural and unavoidable. After 
prolonged discussion it was decided to hold a.' 
general council of the Church ; therefore they de- J 
termined that Paul and Barnabas, and certain 
others of them should go up to Jerusalem, to the 
Apostles and elders about this question. 

When that council was convened in Jerusa- 
lem, James and Peter were prominent speakers, 
but special attention was given also " to Barna- 



bas and Paul declaring what miracles and won- 
ders God had wrought among the Gentiles by 
them." The account of their late missionary 
tour and of the power of the Gospel among the 
new Gentile converts helped all to the just and 
liberal decision which ended thus : " It seemed 
good to the Holy Ghost and to us, to lay upon 
you no greater burden than these necessary 
things : That ye abstain from meats offered to 
idols, and from blood, and from things stran- 
gled, and from fornication ; from which if ye 
keep yourselves ye shall do well. Fare ye well." 

So when they were dismissed, they came to 
Antioch once again, and when they had gath- 
ered the multitude together, they delivered the 
epistle, " which, when they had heard, they re- 
joiced for the consolation." Here in Antioch 
Paul and Barnabas " continued teaching and 
preaching." 

It was during this period that one of the most 
remarkable episodes in church history occurred. 
In Galatians St. Paul briefly describes it. Peter 
the Apostle had learned in Joppa, by the vision 
of the great sheet on which were beasts clean 
and unclean, that " the middle wall of partition " 
had been broken down through Christ, and from 
having been very exclusive of Gentile society he 
now went to the opposite extreme, and he " did 
eat with the Gentiles." Afterwards he turned 
right around and forsook his new r Gentile asso- 
ciates so far as eating with them was concerned, 
and confined himself to the Jews, merely because 
some, who " came from James " with the old 
Jewish notions of exclusiveness, overpersuaded 
him to agree with them. Imagine the excite- 
ment that such a course must have made in the 
young Church in Antioch ! It must have threat- 
ened schism at once. Had this terrible incon- 
sistency and dissimulation not been instantly 
rebuked, there might have soon been widespread 
disaster. Peter seems on this occasion to have 
fallen back into some such weakness as he 
showed at the denial of Christ. And not only 
he but others showed similar weakness. "And 
tho other Jews dissembled with him ; insomuch 
that Barnabas also was carried away with their 
dissimulation." Barnabas! He who, having 
been with Paul in his first tour among the 
heathen, might specially have been weaned from 
the old exclusiveness ! No wonder Paul was 



312 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



righteously indignant! "He "withstood Peter to 
the face, because he was to be blamed," and in 
the following manly words, gave the very key- 
note of the entire Epistle to the Galatians : 

" If thou, being a Jew, livest after the manner 
of Gentiles and not as do the Jews, why com- 
pellest thou the Gentiles to live as do the Jews ? 
We who are Jews by nature and not sinners of 
the Gentiles, knowing that a man is not justified 
by the works of the law, but by the faith of 
Jesus Christ, even we have believed in Jesus 
Christ, that we might be justified by the faith of 
Christ and not by the works of the law : for by 
the works of the law shall no flesh be justified. 
* * * For if I build again the things which 
I destroyed, I make myself a transgressor." This 
last sentence was a scathing rebuke and seemed 
to cure Peter's strange inconsistency at once. 

Thus by St. Paul's prompt intrepidity and cour- 
age, schism was nipped in the bud, harmony re- 
stored and the Church saved from very grievous 
trouble. 

The personal appearance of the great Apostle 
to the Gentiles may be here fittingly given : His 
features were those of the strongly marked Jew- 
ish, type, somewhat influenced by evidence of 
Greek thought. He was low in stature, and his 
figure somewhat injured in symmetry. He de- 
scribes himself as " base among you," and says 
that his enemies declared that " his bodily pres- 
ence was weak and his speech contemptible." 
He is described as having a long, thin beard ; a 
bald head ; a transparent complexion, which 
showed promptly all transitions of thought. His 
bright gray eyes finely contrasted with "thickly 
overhanging united eyebrows." His cheerful 
winning expression aided him in quickly draw- 
ing out the confidence and friendship of stran- 
gers. We should infer that his trade and con- 
stant travel would have ensured robust health, 
but the contrary is implied in his words — " There 
was given to me a thorn in the flesh." The re- 
buke administered to Peter and the others in 
Antioch was probably in public, and we may 
well imagine the crestfallen appearance of the 
offenders, and the authoritative, bold appearance 
of Paul, to whom the grandeur of his spirit lent 
an unwonted majesty, in spite of his physical 
defects. 

But while thus busied with those around him 



in Antioch, Paul's thoughts and conversation 
often turned to the dear friends he had made 
in their first tour. To visit again those brethren, 
to see how they fared, to strengthen them in 
the faith, and to add to their numbers seemed 
a welcome duty. The remembrance of the 
perils by land and sea ; of robbers and persecu- 
tions, had no terrors for him and Barnabas, they 
who hazarded their lives for the name of our 
Lord Jesus Christ." United in this resolve, how- 
ever, they were soon divided. Their difference 
was excited by John, whose surname was Mark, 
whom Barnabas desired as a companion and 
Paul rejected. "And the contention was so sharp 
between them, that they parted asunder one 
from another, and so Barnabas took Mark and 
sailed to Cyprus, the . former home of both of 
them. And Paul chose Silas and departed, 
being recommended by the brethren- to the grace 
of God." One benefit of this was, that there 
were now two missionary expeditions instead 
of one. 

St. Paul this time " went through Syria and 
Cilicia confirming the churches." In the burn- 
ing desire to revisit these brethren we see the 
true pastoral affection which always characterizes 
St. Paul and made him a model for all in the 
sacred ministry. The intensity of the feeling 
in him is expressed when he describes himself 
in another place, to the Thessalonians, as "en- 
deavoring to see their face with great desire, 
night and clay praying exceedingly, that he 
might see their face, and might perfect that 
which is lacking in their faith." This time he 
reached Derbe and Lystra by a different route. 
Crossing the bridge over the Orontes he passed 
through a gorge of Mount Amanus which was 
known as "The Syrian Gates." Alexandria and 
Issus, monuments of the Alexandrian conquest, 
lay in his way. It was at Issus that Alexan- 
der fought the decisive battle which lay all 
Asia at his feet. Adana and Aegee, conspicuous 
cities on the old Roman road, were all doubtless 
visited, although the brevity of the sacred narra- 
tive excludes any mention of them. In all of 
these were believers, who rejoiced at the conso- 
lation of the decree of the Jerusalem Council. 

Nor can we doubt that Tarsus was also in- 
cluded in the Cilician tour. With what tender 
interest must St. Paul have revisited the scenes 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



313 



of his boyhood. He found the streets and many 
of the buildings familiar. He still observed the 
temple and statues of heathenism. But he re- 
joiced to see Christian homes where the emblems 
of superstition had been removed and replaced 
by those of the Christian : " faith, hope, and 
charity." Isaiah had predicted a day when "A 
man shall cast away his idols of silver and his 
idols of gold to the moles and to the bats." 
This prophecy was often fulfilled in the early 
days of Christianity. Evidences of something 
of the kind on a large scale have been discov- 
ered in Tarsus. In a mound of the ruins there 
have been found terra cotta figures and lamps. 
These comprised a head of Pan, Mercury as a 
boy, Cybele, Jupiter, Ceres crowned with corn, 
Apollo with rays, a lion devouring a bull, with 
other symbols of mythology. The date -when 
those things were thus disposed of, is indicated 
by the dressing of the hair of one of the figures, 
which corresponds with the period of the earby 
emperors. Hoav interesting the thought that 
perhaps this identical collection was left there 
by those who discarded their idols when St. 
Paul preached Christ in Tarsus. The silences of 
Scripture often suggest far more than the ex- 
pressed revelation, and the fact that no city of 
Cilici-a is named as having been visited by St. 
Paul during his second tour, suggests a world 
of thought as to the cities in which he may 
have sojourned. 

After leaving this province he went through 
a famous pass of the Taurus range, leading to 
Lycaonia. It is a gorge about eighty miles long, 
walled by precipitous crags and forests, and 
which in some places was only wide enough for 
a single chariot. This is a great rent or fissure 
in the mountain and was often called the " Ci- 
lician gates." Through this all the great armies 
of old were obliged to pass on their way to Asia. 
To secure this was the great care of Cyrus, 
on his way to dethrone his brother in Babylon. 
Alexander led his conquering hosts through 
the same defile. More than once the fate of the 
East was decided at this pass. A pretender at 
Antioch had here successfully kept at bay the 
legions of Rome. And centuries later an Alex- 
andrian usurper intrenched his army here in an 
expedition against the Sultan. Many a time 
during the long contests of the Crusaders, armies 



met their fate in this historic gorge. In refer- 
ence to its dreadful aid to treachery they called 
it " the gates of Judas." It is supposed that St. 
Paul passed through it in the spring of 51 A.D. 
On his departure from Tarsus, his course was up 
the valley of the Cydnus. Not far from where 
this road meets a cross-road from Adanah, the 
hills are very near together, and begin to form 
the pass. The traveler is awed by the majestic 
solemnity of the wild and mountainous scenery. 
Sometimes the firs interlock their branches over 
the road. The crags on either hand are often 
several hundred feet high. At last a plain is 
reached, at an altitude of 1,000 feet above the 
sea. And now the streams all flow in the oppo- 
site direction. Those met before flowed into the 
Cydnus, these into the Sarus, both rivers of Ci- 
licia. Soon another ravine is entered. It passes 
the highest mountain of the Taurus range, and 
debouches on the great plain of Lycaonia. 

From Tarsus to this region one must travel 
for four days. In St. Paul's time the road was 
kept in excellent order, but now it is washed by 
mountain torrents and is very much neglected. 
The ancients of the Roman empire made far 
better roads than the moderns. The ledges of 
rocks here and there, and the rocks left from the 
former road-beds, show a solidity and strength 
in the Roman style that has never been sur- 
passed. How impatiently did the great-hearted 
Apostle toil up this long and tedious route. 
How often did he picture the scenes in Derbe 
and Lystra, and anxiously wonder how the dear 
brethren fared whom he had left among his per- 
secutors. As he comes once more within sight 
of Kara-Dagh, its familiar form brings forcibly 
to mind the scenes of his first tour with which 
it was associated. On entering these cities how 
cordial was his welcome! How anxious the in- 
quiries for Barnabas and how tearful the ex- 
change of news about any brethren who had de- 
parted since the former visit. Then, too, with 
what fresh interest did the brethren crowd to 
hear St. Paul preach again, and to listen for the 
first time to Silas. With what eagerness and 
relief was the news of the first council at Je- 
rusalem welcomed, for, "As Paul and Silas 
went through the cities, they delivered them 
the decrees for to keep, that were ordained of 
the Apostles and elders. So were the churches 



314 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



established in the faith and increased in num- 
bers daily." 

At Lystra the interest was peculiarly intense. 
Here Paul had been stoned and cast out of the 
city stunned, and had arisen in presence of the 
weeping friends like one from the dead. And it 
was here that he and Barnabas had at first been 
worshiped as demigods, and then persecuted. 
Here, too, Paul first met Timothy, who must have 
been converted at that first visit. For at the 
second visit he is already a Christian. We may 
be sure that the youthful son of Eunice, the 
grandson of Lois, was one of the faithful who 
with sad hearts surrounded the bleeding, un- 
conscious Paul after the stoning. The agitated 
feelings that stirred in their hearts then in- 
cluded such a reconsecration to God's service as 
proves " the blood of the martyrs " to be " the 
seed of the Church." The joy of old Lois, her 
daughter Eunice and the promising Timothy, 
made a welcome, indeed, to St. Paul at this 
second visit, and the ordination of Timothy to 
the ministry was one of its most important 
events. It was a time referred to as peculiarly 
solemn, by St. Paul, when he wrote to Timothy : 
" Stir up the gift of God which is in thee by the 
putting on of my hands " and "neglect not the 
gift which is in thee, which was given thee by 
prophecy, with the laying on of the hands of the 
presbj^tery." The "witnesses" and "brethren" 
afterwards alluded to in connection with this 
scene, were doubtless all converts made in these 
two eventful visits, and were endeared to each 
other, to Timothy, and to Paul by the tender 
ties of common faith and a common tribulation. 

After visiting Iconium the Apostles, taking 
the newly ordained Timothy with them, jour- 
neyed through Phrygia. Next their way lay 
through Galatia, and it seems that the Apostle 
Paul was detained here contrary to his intention, 
as he remarks that it was "bodily sickness" 
which caused him to preach to them. " Instant 
in season and out of season," he proclaimed 
Christ in Galatia while detained there with poor 1 
health. He seems to have looked back after- 
ward with affectionate gratitude to the kindness | 
shown him by converted Galatians during this ■ 
trying time. In the absence of details in the ] 
Scripture narrative we may believe that the ' 
Apostolic band visited the principal cities and ! 



traveled the usual public routes throughout Gal- 
atia and Mysia. 

" They came down to Troas " we are told, on 
the shores of the JSgean sea. Troas is the name 
of a district and also of the chief town in the dis- 
trict. The scene of the Trojan war, it has an an- 
cient fame. The lover of classic lore treads 
with peculiar emotion the sands once trodden by 
Priam, Paris, Achilles, Hector, Agamemnon, and 
the heroes who still live in Homer's immortal 
epic. St. Paul's scholarship doubtless included 
all this, and he visited these shores with the 
interest of a Greek antiquarian as well as the 
zeal of a devoted missionary. The road traversed 
on the way was also the same that brought Xer- 
xes to his fate in Greece, and over which Julius 
Caesar traveled after the battle of Pharsalia. 
Later, Alexander's troops marched over this 
same route on their way to conquer Asia. It 
was fitting that now a greater than Alexander 
should come westward over the same road on 
his way to conquer Europe spiritually. The 
harbor of Troas is a basin 400 feet long by 200 
broad, now entirely shut in from the sea by a 
narrow strip of land. Many vestiges of the an- 
cient town remain, such as ruins of the theatre 
and other great buildings. The hill commands 
a grand view, including in clear weather even 
Mount Athos, 28 leagues distant." It was in 
this town that St. Paul had that remarkable 
vision: The man of Macedonia crying "Come 
over and help us." The response brought Chris- 
tianity to Europe, and what a vast prospect of 
consequences does history unfold! 

The Ajitostles, therefore, loosing from Troas, 
came by a straight course to the island Samo- 
thracia, and the next day to Neapolis, in Mace- 
donia, thence to Philippi, which was to be the 
scene of the first conversion in Europe. Phil- 
ippi had no synagogue. The few Jews wor- 
shiped in a proseucha, a small enclosure without 
a roof, in a retired place by the river Gaggites. 
Here the Apostles met with them at the hour of 
prayer. Lydia, a seller of purple from Thyatira, 
an Asiatic city chiefly famed for its trade in dye- 
ing, "attended unto the things which were 
spoken by Paul," and being baptized with " her 
household," she invited the Apostles to her 
house and offered them Christian hospitality. 
And on a certain day as they were on the way 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



315 



to prayer, they heard a woman's voice crying out 
in frantic tones, " These men are the servants of 
the Most High God, which show unto us the 
way of salvation." This was repeated day after 
day. At last Paul, observing that she was a de- 
moniac, cast out the evil spirit. And this mir- 
acle at once brought on the first persecution as 
yet received from heathen. Hitherto all such 
suffering had come from Jews. But some hea- 
thens owned the damsel that Paul had cured. 
Their gains from her fortune-telling were gone, 
and to revenge themselves they had the Apostles 
severely scourged and imprisoned and put in the 
stocks under the false charge of troubling the 
city, and of teaching unlawful customs. 

This is the Scriptural record of the false 
charge and of the punishment inflicted: "These 
men, being Jews, do exceedingly trouble our 
city, and set forth customs which it is not law- 
ful for us to receive, or observe, being Romans. 
And the multitude rose up against them. And 
the magistrates [or praetors] rent their garments 
off them, and commanded to beat them with 
rods. And when they had laid many stripes 
upon them, the}^ cast them into prison, charging 
the jailer to keep them safely ; who, having re- 
ceived such a charge, cast them into the inner 
prison, and made their feet fast in the stocks." 

When the stillness of midnight rested upon 
the prison and the outer world, Paul and Silas 
were praying and singing hymns, and the other 
prisoners were listening to them. Suddenly an 
earthquake shook the earth, so that the very 
foundations of the prison-house trembled, its 
doors were all opened, and every one's bands 
loosed. The jailer, roused from his sleep, af- 
frighted to see this, supposing his prisoners had 
escaped, was about to kill himself. Under the 
Roman law his life was forfeit if he allowed 
his wards their freedom without authority. 
Philippi is associated with other suicides. Here 
was fought the decisive battle which ended the 
old Roman Republic — Cassius, Titinius and a 
host of others ended their lives by laying vio- 
lent hands on themselves in Philippi. But this 
jailer was kept from a like fate by the words of 
Paul, who cried out: "Do thyself no harm, for 
we are all here." Then followed the brief ques- 
tion and answer and the baptism of the jailer 
and his household. The stocks and bands hav- 



ing been loosed by miracle, the jailer washed 
their stripes, brought them into his house, 
treated them to a repast, and was overjoyed on 
occount of his new found peace in Jesus. In 
the morning orders came to let them go, but 
Paul would not go until the magistrates them- 
selves came and besought them to accept release 
and to depart from the city. Then, after another 
visit to Lydia and comforting the distressd dis- 
ciples, they departed. They left Luke, however, 
with the little Philippian church. 

By way of Amphipolis and Apollonia, they 
proceeded to Thessalonica, a large and influential 
city. Under the name of Therma, this city was 
one resting place of Xerxes during his great in- 
vasion. It is connected also with the Pelopon- 
nesian war, but after the Macedonian power 
waxed great it was called Thessalonica after a 
sister of Alexander the Great. It was the scene 
of Cicero's exile. Antony and Octavius visited 
it. Always a place of importance on account of 
its position, in St. Paul's day it was the capital 
of a large Roman province, and was just such a 
centre of influence as as he was apt to select as 
a strategic point from whence to radiate the in- 
fluence of the Gospel. 

Next to the Syrian Antioch, Thessalonica is 
the most conspicuous in the early annals of the 
Church. The Jews here had a synagogue in 
which for three Sabbaths St. Paul preached. 
While some Jews believed, a great multitude of 
Greeks were added to the Church. But again 
Jewish persecution arose, probably from jealousy. 
The Jews, who were making proselytes to their 
old faith, could not endure St. Paul's greater 
success. And so they raised a mob, and as- 
saulted Jason, a believer, and other Christians, 
because just then they could not find Paul. 
The insane charge was "Those that have turned 
the world upside clown are come hither also." 
* * * " These all do contrary to the decrees of 
Csesar, saying that there is another king, one 
Jesus." After giving security for good behavior, 
the assaulted Christians were released. Mean- 
while Paul and Silas escaped to Berea. 

Starting at night they passed many gardens, 
near Thessalonica, then many farms, and next 
reached the Axius, a stream of water that often 
shifted its channel. A wide plain was then 
crossed, when they came to the river Halisamon. 



316 



ST. 



PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



The road brought them through dense forests, 
divided with picturesque villages. Pursuing 
this route our fugitives at length reached the 
western mountains, at the base of which was 
Berea, sixty miles south of Thessalonica. A 
beautiful view of the country is afforded by the 
commanding position of this charming town. 
Its gardens are shaded by plane trees ; its streets 
are washed by perennial brooks. Some ruins of 
the Greek and Roman architecture still remain, 
and it yet has some 20,000 inhabitants and is 
the second city in European Turkey. 

The Bereans " were more noble than those in 
Thessalonica, in that they received the word 
with all readiness of mind and searched the 
Scriptures daily, whether these things were so." 
But although many here believed, persecution 
was again stirred up by emissaries from Thes- 
salonica, and again Paul fled, leaving behind 
him Silas and Timothy. Another voyage, and 
this of rare interest to a scholar, conveyed our 
Apostle to Athens. Every object told some 
classic story. Thermopylae, Marathon, Cape 
Colonna, Sunium's high promontory, crowned 
with Minerva's marble temple, the Saronic gulf, 
Morea's mountains, the islands of yEgina and 
Salamis, Avere all seen and enjoyed on this 
charming trip. And the interest came to a cli- 
max when, long before nearing the shore, the 
observer saw the sun light flashing from the 
spear and shield of the great statue of Minerva 
on the temple on the Acropolis of Athens. From 
the deck of his ship, as it touched at the dock at 
Pireus, St. Paul could see at his left the steep 
cliffs of iEgina, beyond it the mountains of 
Morea. All the land scene is fringed with 
noble mountains, many capped with clouds and 
some with snow. Nearest of all is dark Hymet- 
tus, standing in the sea on the right. A plain 
stretches backwards towards the Acropolis, the 
. highest hill in Athens. From the latter to the 
port Pireus, there had been formerly great forti- 
fied walls, sixty feet high and five miles long. 
Conspicuous in the harbor in St. Paul's day 
were great corn ships from Alexandria, with 
their grotesque and heavy top-gear, and small 
coasting vessels and fishing boats enlivened the 
scene. 

As St. Paul was about to enter Athens through 
the Peiraic gate, he first saw an image of Nep- 



tune on horseback, hurling his trident; he then 
came to a temple of Ceres, full of statues wrought 
by Praxiteles. Passing through the gate, sculp- 
tured forms of Minerva, Jupiter, Apollo, Mer- 
cury, and the Muses, were seen near a sanctu- 
ary of Bacchus ; temples, statues and altars were 
on every hand, and a busy, gaily dressed throng 
moving about, full of chat and laughter, showed 
the livel)'' characteristics of the people. Straight 
before him was a long street, bordered by a col- 
onnade on each side. At the end of this, one 
could reach the open county by going past 
many tombs of the illustrious dead, or to the 
right enter the Agora. This was the favorite 
meeting place in former ages of orators, poets, 
statesmen and philosophers, the center of the 
life of Athens. St. Paul found it still thronged 
with idlers, business men and philosophers. 
The Areopagus, a rocky hill, towered up on the 
north, and on the east was the famous Acrop- 
olis, another eminence of stone, crowned with 
the famous temple and statuary. Between these 
two hills was the Agora, a market place filled 
with beautiful architecture and magnificent 
statuary, such as delights the observer to-day in 
the choicest squares of Verona and Florence. 
Here were plane trees planted by Cimon, and 
statues of Solon the lawgiver, Demosthenes the 
orator, and Cimon the admiral. The demigods 
Hercules and Theseus, and the deities Mercury, 
Apollo, and others were also here represented 
in snowy marble. The temple of Mars crowned 
the Areopagus. On the Acropolis, were a variety 
of shrines of Bacchus, iEsculapius, Venus, Earth, 
Ceres and others. 

The religious spirit of Athens touched every- 
thing. The house of records was a temple of 
the Mother of the Gods. The council house was 
sacred to statues of Jove and Vesta. Even the 
theatre was consecrated to Bacchus. The place 
for open-air meetings, for popular assemblies, 
was called Pnyx, and was dedicated to Jupiter. 
Besides this, altars stood in various parts of the 
city in honor of Fame, or Modesty, Energy, etc. 
One of such attracted St. Paul specially, as built 
" To the unknown God." On the zealous Apostle 
all this misdirected refinement and elegance 
could have but one effect: "His spirit was 
stirred within him when he saw the city wholly 
given to idolatry." Not a word of admiration 



318 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



for all the artists, statesmen and architecture 
that had rilled the world with fame. To him, 
standing as he did in spiritual exaltation far 
above Areopagus or Acropolis, all seemed " Van- 
ity of vanities," if separated from the worship 
of The True God. Amid such surroundings the 
great Apostle stood on Mars hill and delivered 
an address which fits in perfectly with the oc- 
casion and gives us a model of eloquence tried 
by the highest possible standard. Courteous, 
learned, graceful, classic, lucid, true, progressive, 
varied, and tender with pathos, glowing and 
throbbing with life and love, it swayed the 
audience with greater power than that of De- 
mosthenes. He shows a perfect familiarity with 
Greek literature and with the schools of philoso- 
phy of the time. The Stoics taught asceticism, 
the Epicureans pleasure, as the highest good. 
With a few choice sentences Paul dealt with 
each, and pointed out The True God with a 
cogency of reasoning that to many was irre- 
sistible. Of course his eloquence did not reach 
all. To some he seemed a " babbler," to others 
the teacher of something new of which they de- 
sired to know more. But the Apostle came 
among them " not with the enticing words of 
man's wisdom," and to some he seemed to preach 
only "foolishness." 

Among the converts from this first sermon in 
Athens were Dionysius the Areopagite, that is, a 
member of the august council of the Areopagus, 
and a woman named Damaris. These names are 
well worthy of preservation. They were in the 
van of a sacramental host which, organized then 
for Christ, still remains after enduring the vicis- 
situdes of eighteen centuries. 

The next point visited by St. Paul was Cor- 
inth, which at that time had eclipsed Athens, 
; not in classic associations, but in life and trade. 
It was honored by the Roman government as a 
political centre and as a metropolis alive with 
the traffic of diverse nations. Representatives 
of all tribes and climes jostled each other in its 
streets, and gave to the city a prominence which 
rendered its conversion to Christ important for 
' the Church everywhere. Like a military genius, 
I St. Paul struck at once at the strongholds of Satan 
and in them aimed first at people of influence. 
Plis trade as a tent maker did not hinder his 
success, and he takes time in Corinth to work 



at it, having exhausted the little savings from 
former work. To replenish his empty purse he 
cheerfully plied his needle again in company 
with a new found friend, Aquila, who with his 
wife Priscilla had lately come from Italy. His 
Sabbath-day labors in the synagogue won many 
believers, but as usual aroused the opposition of 
the Jews, from whom he turned to the Gentiles. 
A vision again sustained him at this trying 
period, so that for a year and a half he continued 
in Corinth. It was here that he was rescued 
from Jewish persecution by Gallio, who " cared 
for none of these things." 

After a still longer stay in Corinth he took 
Aquila and Priscilla on a voyage to Ephesus. 
This city stands in the southwest corner of Asia 
Minor and was famed for its Temple of Diana, 
and theater. It was at this time populous and 
an important trading point on the route of ves- 
sels sailing from Egypt to Italy, as well as on the 
great route running east and west. Diana was 
fabled to have fallen from heaven, and on the 
spot where she alighted, there arose the Temple, 
one of the seven wonders of the world. 

After a brief visit in Ephesus, St. Paul again 
took ship to Cesarea, where he met with " the 
Church," and at once proceeded to Antioch. 
From thence he went to Jerusalem to attend a 
religious " feast." This brings us to his third 
missionary journey. 

Again he visited the churches throughout Ci- 
licia, Lycaonia, Galatia, and Phrygia. Passing 
through Laodicia, he reaches Ephesus again. 
Here he meets Apollos, " mighty in the Script- 
ures." Aquila and Priscilla instruct him in 
the way of the Lord, and henceforth Apollos 
preached Christ ; with great power and success. 
If was at Ephesus that St. Paul found twelve 
men who had been baptized by John the Baptist, 
who listened to further instruction from the 
Apostle, and then believed in Christ, and re- 
ceived Christian Baptism and in addition tlje 
laying on of hands, with the gifts of tongue 
and prophecy. For three months the Apostle 
there taught in the synagogues, giving the Jews 
the first offer of the Gospel, as was his invari- 
able rule. And when they persecuted him, he 
resorted to the more tolerant "school of one Ty- 
rannus " and there for two years " daily dis- 
puted." Special miracles were now wrought by 



ST. PAUL, "THE GREAT APOSTLE OP THE GENTILES." 



319 



the hands of Paul, cures from even handker- 
chiefs and aprons touched by him. Sceva, a Jew, 
vainly attempted the Apostolic power of casting 
out devils. His defeat increased the success of 
the truth, and many who had books of sorcery 
burned them in public, and so great was the 
number of parchments destroyed that they were 
valued at fifty thousand pieces of silver. 

Then followed the exciting mob of Diana's 
worshipers, led by Demetrius the silversmith. 
He and a host of others made a good living by 
manufacture of little images of Diana, to sell to 
pilgrims. They feared that Christianity would 
end the superstitious worship of their goddess 
and ruin their business, and therefore they ex- 
cited the people to» rally on behalf of their old 
but threatened belief, and for two hours they 
kept up the cry, " Great is Diana of the Ephe- 
sians," until they were dismissed by a sensible 
" town clerk." 

After embracing the disciples with his accus- 
tomed affection St. Paul next traveled through 
Macedonia, touching at all the points visited 
before. And then again he crossed the iEgean 
Sea to Troas, and on the first day of the week, 
when the disciples " were gathered to break 
bread," the Apostle met with them. He also 
preached at such length that a youth, overcome 
with sleep, fell from the third gallery of the au- 
dience room and was supposed to be killed. But 
St. Paul embracing him, assured them that " His 
life was in him." The service continued "till 
break of day." 

The Apostle then walked to Assos, a few miles 
northward on the coast, where his companions 
rejoined him by boat, and then altogether they 
sailed south to Mitylene, a city situated on the 
island Lesbos. Still further south they touched 
the island of Chios, and the next day, passing by 
Ephesus, they came to Samos, Trogyllium and 
Miletus. From this point, a few miles north of 
Ephesus, on the sea-shore, he sent for the Ephe- 
sian elders, and made them a most touching ad- 
dress. They were all filled with sadness, " sor- 
rowing most of all for the words which he spake 
that they should see his face no more." " And 
they accompanied him to the ship." 

Passing the islands of Coos and Rhodes, they 
landed at Patara, where they changed to another 
ship, and leaving Cyprus on their left, they 



landed at Tyre, where their vessel was to dis- 
charge her cargo. A week was passed here 
with the disciples, who entreated the Apostle 
not to go to Jerusalem, as all had a presenti- 
ment of evil that would befall him there, 
a presentiment which had long oppressed his 
own spirit. 

Another short trip brought them to Ptolemais, 
a few miles south of Tyre, where, after one day's 
visit, they embarked again and ended their sea 
voyage at Cesarea. Here, for many days, the 
Apostle was entertained with great affection by 
Philip, the evangelist deacon, whose eloquence 
was inherited by all of his four daughters, who 
also " did prophesy." Here Agabus, a prophet, 
took Paul's girdle and bound his own hands and 
feet, and predicted :• " So shall the Jews at Jeru- 
salem bind the man that owneth this girdle." 
This caused a most touching scene, the friends 
tearfully entreating the Apostle "not to go up to 
Jerusalem." But their entreaties were vainly 
spoken. Rising above all personal considerations 
in the spiritual grandeur of the true martyr 
spirit, Paul exclaimed : " What mean ye to weep 
and break my heart? For I am ready not to be 
bound only, but also to die at Jerusalem, for the 
name of the Lord Jesus." And when he could 
not be persuaded, they ceased, saying, " The will 
of the Lord be done." 

Entering carriages then the Apostolic party 
rode to Jerusalem, where Paul was entertained 
by an old disciple called Mnason. A most joyful 
and affectionate welcome was given them by the 
brethren, over whom James the Apostle was still 
presiding, and then Paul was asked to give an 
account of his journeys, and to explain particu- 
larly how far he had authorized converted Jews 
to break loose from the old Law. On this point 
false rumors had reached Jerusalem, and excited 
the wrath of many who were still "zealous for 
the Law." 

Advised by his friends, St. Paul now complied 
with the old Jewish law of purification with sev- 
eral others, in order to prove that, for himself, 
he, as a Jew, kept the law, while he taught that 
Gentile converts were released from its ceremo- 
nial. But in vain. The prejudice of his foes 
was beyond all reason. In a false accusation 
that he had admitted a Greek to the Temple a. 
mob was gathered, and an attempt was made to 



320 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



kill him. The chief captain of the Roman garri- 
son came with soldiers to restore order, and forced 
the persecutors to stop beating Paul until the 
case could be heard. Ordering the Apostle to be 
bound with two chains, he enquired the cause 
of the uproar. Unable to understand, on ac- 
count of the tumult, the captain ordered them 
into the castle. The violence of the mob ren- 
dered it necessary for the soldiers to carry the 
bruised and bleeding Apostle in their hands. 
They were followed by the blood-thirsty crowd 
crying, "Away with him ! " 

At last St. Paul gained the attention of the 
officer and asked, "May I speak unto thee?" 
Who said "Canst thou speak Greek?" And 
permission being given, " Paul stood on the stair 
and beckoned with the hand unto the people. 
He then quieted them and excited their curi- 
osity to listen. And then followed a reasona- 
ble, wise, and moving appeal, in which he re- 
hearsed his conversion, but when he repeated 
the divine command to preach to the Gentiles 
•the Jews cried out, " Away with such a fellow 
from the earth, for it is not fit that he should 
live." And they tore off their clothes, cast dust 
in the air, and cried out. 

The captain gave orders to carry St. Paul into 
the castle, and to examine him by scourging, 
although it does not appear how scourging could 
develop the truth. And while they were bind- 
ing him with thongs, Paul demanded of the cen- 
turion, "Is it lawful for you to scourge a man 
that is a Roman and uncondemned ?" Then 
the centurion whispered to the captain, " Take 
heed what thou doest, for this man is a Roman." 
" Tell me, art thou a Roman ? " the captain ques- 
tioned Paul, and Paul answered, " Yea." 

To be a Roman citizen was by law to enjoy 
certain privileges calculated to render one loyal 
to the Empire. As is the case with titles to no- 
bility in monarchical countries, one could be 
born to this dignity as was St. Paul, or could pur- 
chase it as did this captain " with a great sum." 
While slaves could be slain like brutes with im- 
punity, a citizen could not even be scourged or 
bound without condemnation by legal trial. 
Paul, therefore, standing on his right, for this 
time escaped further scourging. 

Being next presented for trial before the Jew- 
ish counsel, Paul maintained the same independ- 



ence when Ananias, the high priest, commanded 
to smite him on the mouth. "God shall smite 
thee, thou whited wall," said the accused Apos- 
tle. "For sittest thou to judge me after the law, 
and commandest me to be smitten contrary to 
the law?" 

Those who stood by rebuked him for reviling 
the High Priest. Whereupon St. Paul at once 
apologized, saying, "I knew not that he was an 
High Priest." 

Then, perceiving both Pharisees and Sadducees 
present, the Apostle cried : " Men and brethren, 
I am a Pharisee, the son of a Pharisee ; of the 
hope of the resurrection of the dead I am called 
in question." At once the multitude were di- 
vided, for the Pharisees, believing in the resur- 
rection, sided with the accused against the Sad- 
ducees, who disbelieved it. Such a dissension 
rose that the captain again had the prisoner 
brought into the castle, lest he might be torn in 
pieces. That night the Lord stood by Paul and 
said : " Be of good cheer, Paul ; for as thou hast 
testified of Me in Jerusalem, so must thou bear ' 
witness also at Rome." Next day "more than 
forty" Jews bound themselves under a curse that 
they wonld " neither eat nor drink till they had 
killed Paul." The conspirators were overheard 
by the prisoner's nephew, who reported their 
words to him, and by his request, to the captain. 
Two hundred soldiers as a guard were then or- 
dered to convey Paul on some beast of burden to 
Felix the governor, and to take a letter from the 
captain explaining the matter. 

At Cesarea Felix kept the prisoner in Herod's 
judgment hall for five days, when Ananias the 
High Priest came with Tertullus, a law advo- 
cate from Jerusalem, to present the accusation 
in due form. It was vague and false at the 
best, and was abundantly refuted by the eloquent 
Apostle, whose peroration about " Righteous- 
ness, temperance and judgment to come" made 
Felix tremble, and caused him to exclaim: " Go 
thy way for this time ; and when I have a con- 
venient season I will call thee unto me." And 
what a warning to all procrastinators of relig- 
ious duty is the fact that, so far as the record 
goes, that " convenient season" never came. "Al- 
most persuaded — and lost." 

The motives which actuated Felix in the 
course he pursued while Paul was his prisoner, 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



321 



as recorded in the Scripture narrative, are tri- 
fling and contemptible. We are told, "He 
hoped withal that money would be given him 
of Paul, wherefore he sent for him the oftener, 
and conferred with him." Like seed fallen in 
stony places were any words the Apostle spake 
to him, for Paul had been two years a prisoner 
when " Felix was succeeded by Porcius Festus," 
and, in surrendering control of the province 
"left Paul in bonds," "desiring to gain favor 
with the Jews." 

Before the judgment seat of Festus, then, 
Paul was next called on to make his defense, 
where, as subsequently before both Festus and 
Agrippa, he bore himself with dignity and rea- 
soned with irresistible power. His accusers were 
again "the chief priests and the principal men 
of the Jews," who, having failed in an endeavor 
to persuade Festus to deliver Paul treacherously 
into their hands, sent down their witnesses to 
Cesarea to appear against him. Before Festus 
they made " many and grievous charges, which 
they could not prove, while Paul said in his de- 
fense : Neither against the law of the Jews, nor 
against the temple, nor against Caesar have I 
sinned at all." 

When Festus, to please the Jews, asked him 
if he would go to Jerusalem to be judged, Paul 
made answer: "lam before Caesar's judgment 
seat, where I ought to be judged. * * * I 
appeal unto Caesar." 

"When Agrippa the king and Bernice arrived 
at Cesarea," the record is that Festus rehearsed to 
the king the facts of Paul's case, and later they 
sat together in all pomp, " in the place of hear- 
ing," surrounded by the chief captains and the 
principal men of the city, and Paul was brought 
before them, and given permission to speak for 
himself. The ready speaker, unfaltering be- 
liever, earnest Christian, promptly availed him- 
self of so great an opportunity to make, what 
was only incidentally his own defense, a clear 
exposition of the faith that had laid hold on 
him, and which he had been called to preach to 
others. 

" I think myself happy, king Agrippa," were 
his opening words, " that I am to make my de- 
fense before thee this day, touching all the 
things whereof I am accused by the Jews, espe- 
cially because thou art expert in all customs and 



questions which are among the Jews." Beseech- 
ing his patient hearing, Paul again eloquently 
set forth " the hope of the promise made of God 
unto our fathers;" the persecution he had in- 
flicted on the saints at Jerusalem, and " even 
unto foreign cities," the journey for like purpose 
to Damascus ; the light from heaven that shined 
about him as he journeyed; his conversion; his 
mission to the Gentiles ; and how for that cause 
the Jews had seized him and desired his death. 

So eloquent was his address that Festus in- 
terrupted him at this stage, crying with a loud 
voice: "Paul, thou art mad." 

" I am not mad, most excellent Festus," Paul 
answered, " but speak forth words of truth and 
soberness." Continuing to address Agrippa, sud- 
denly Paul became the accuser, and the king 
was put on his defense. "King Agrippa, be- 
lievest thou the prophets? I know that thou 
believest." 

"With but little persuasion thou wouklst fain 
make me a Christian," Agrippa acknowledged. 

In Paul's answer is made manifest how truly 
he was now imbued with the spirit of the Jesus 
he had persecuted. Stretching forth his manacled 
hands, he cried : " I would to God, that whether 
with little or with much, not thou only, but also 
all that hear me this day might become such as 
I am, except these bonds." 

How various the effects of his preaching! It 
made Felix tremble, it seemed to Festus to be 
the ravings of a mad man, but it almost per- 
suaded Agrippa " to be a Christian." Doubtless 
the inspired messenger grieved more for these 
three failures to win souls for Christ, than he did 
for his own chains. 

Festus and Agrippa would have set Paul free 
had not his appeal to Caesar made it necessary 
to send him to Rome. The next step was the 
journey to that city, where the eventful career 
of the Apostle was to end. 

The means of transportation by sea, at that 
time, were limited to ships for freight. No such 
vessels as a packet for passengers had yet been 
invented. There was no compass, so that when 
out of sight of land, stars and sun, the pilots 
were without any guide. The vessels were com- 
paratively rude, but not always small. Cargoes 
comprising six hundred passengers besides the 
other freight are reported. There was seldom 



322 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



more than one spar, to which one large sail was 
fixed, and so imperfectly was this arranged that 
few vessels escaped wrecking in a storm, and a 
leak commonly sprang at the bottom under the 
spar so insufficiently braced. The planks of the 
bottom were sometimes protected by great ropes 
" undergirding the ship," running from bow to 
stern. No rudder being as yet invented, two 
oars at the side of the stern were used for steer- 
ing. The ships were very high at the ends, and 
ornamented with images of birds and deities. 
Commonly an eye was painted on the sides of 
the bow. The coasting trade of the Mediter- 
ranean and along the Atlantic, from the straits 
of Gibraltar to England, was almost the only 
navigation attempted as yet. Egypt sent to 
Rome great loads of grain, linen, glass and pa-' 
per, and these all passed over the course taken 
now by St. Paul. 

It was on some such freight ship that he now 
embarked. Other prisoners were - with him. 
Luke was a fellow-passenger, and the historian 
of the voyage ; Aristarchus was a fellow-prisoner. 
Si don was the first landing place, and here 
Julius, the centurion in charge of the prisoners, 
" courteously entreated Paul and gave him lib- 
erty to go unto his friends and refresh himself." 
With what mingled sadness and satisfaction 
did the disciples of Sidon visit with their be- 
loved Apostle, who was chained to a Roman 
soldier ! 

Contrary winds then drove the ship under 
Cyprus, as such ships were as yet not well cal- 
culated to tack. A quick trip was made over 
the sea of Cilicia, in the northeast corner of the 
Mediterranean and the sea of Pamphylia, and 
the next landing was at Myra, a city of Lycia. 
This course around east and north of Cyprus 
protected the vessel from contrary winds which 
opposed its course on the south side of that is- 
land, and enabled her to take advantage of a 
sea-current there. While thus crossing the track 
of his first missionary voyage, the Apostle once 
more feasted his eyes with the magnificent views 
at every turn. Among these were the summit 
of Taurus, and the range north of Perga and 
Attalia. Landing at Andriace, our travelers 
found Myra, a large city two miles from the 
shore. On the plain near the city there was an 
immense granary, back against a hill was a 



theatre. Northwards a deep romantic gorge led 
the way to the interior. 

At this port Julius transferred his charge to 
an Alexandrian corn ship, because the first ves- 
sel was bound to Adramyttium, a port near 
Troas. Two hundred and seventy-six passengers 
were now on this larger ship, all bound for the 
West. Contrary winds again obliged them to 
sail slowly north and west of Rhodes, and un- 
der Crete, where they passed near cape Salmone. 
They thus missed a safe harbor at Cnidus and 
were forced to coast south of Crete without any 
bay, except Fair Havens, one " not commodious 
to winter in." Already Paul's prophetic gift 
enabled him to say, " Sirs, I perceive that this 
voyage will be with hurt and much damage." 
But the sanguine Julius had more influence 
than Paul with the captain of the ship, and with 
his advice and that of a majority, he coasted 
with the aid of a soft south wind towards 
Phenix, another Cretean port. But suddenly 
the dreaded " tempestuous wind called Euroe- 
lydon " struck the vessel and drove her help- 
lessly out from Crete, close to a smaller island 
called Clauda. While she was scudding before 
the wind, the crew with great difficulty drew the 
yawl, probably half full of water, into the ship 
to have it ready in case of shipwreck. Then 
fearing that the planks might be loosened by 
the waves, they braced them by great ropes 
running lengthwise, " undergirding the ship." 
Another danger then presented itself to their 
excited minds. They knew that quicksands 
called " The Syrtis " lay on the northern shores 
of Africa, and that if they continued long on the 
southwest course, they would all be buried alive, 
so they "strake sail, and so were driven." The 
next day the vessel was so tossed by the billows, 
that part of the cargo was thrown overboard, 
and on the third day St. Paul and his fellow- 
passengers helped to cast out the tackling of the 
ship. Then followed many days and nights, 
when " neither sun nor stars appeared." The 
wind and rain continuing incessantly, drove 
them to despair. 

Who can overstate the suspense and terror 
of such a situation! Too frightened to eat, in 
darkness, cold and wet, expecting death every 
moment, all seemed too much paralyzed to be 
able to think or act. Long abstinence from 



ST. PAUL; " THE GREAT APOSTLE OF THE GENTILES." 



323 



food was endured without a murmur. St. Paul 
retained self-possession in such a superior degree 
to the rest, that both the captain and centurion 
instinctively listened to his counsel. He said : 
"Sirs, ye should have hearkened unto me, and 
not have loosed from Crete, and to have gained 
this harm and loss. And now I exhort you to 
be of good cheer, for there shall be no loss of any 
man's life among you, but of the ship. For 
there stood by me this night the angel of God, 
whose I am, whom also I serve, saying, Fear 
not, Paul; thou must stand before Caesar; and 
lo, God hath granted thee all them that sail with 
thee. Wherefore, Sirs, be of good cheer, for I 
believe God, that it shall be even as it was told 
me. Howbeit we must be cast upon a certain 
island." 

But in spite of this encouragement, trembling 
fear grew into dismay, when after fourteen clays 
the practiced ears of the mariners discerned, amid 
the tempest's roar, the still louder noise of 
breakers dashing against some rocky coast. The 
lead was then thrown out and reported twenty 
fathoms ; again, fifteen, showing a perilous prox- 
imity to some shore. Quickly then they heaved 
out four anchors from the stern and held the 
ship fast. Then the crew, pretending that they 
would also cast anchor from the bow, conspired 
to escape with the yawl, thus saving their own 
lives and leaving the rest to their fate. But 
Paul gave warning to the centurion and soldiers, 
saying, " Except these abide in the ship ye can 
not be saved." Then with their short, sharp 
swords, the soldiers cut the ropes of the yawl, 
which fell off and drifted away in the darkness. 
All eyes were then strained for the first dawn 
of light. Gradually it came and the dim out- 
line of land and rocks grew more and more dis- 
tinct. Paul exhorted all to take at least one 
more repast, as they had fasted for fourteen days. 
"He took bread and gave thanks to God in 
presence of them all, and when he had broken 
it he began to eat. Then were they all of good 
cheer and they also took some meat." Refreshed, 
and with renewed hope, they then cast the cargo 
of wheat into the sea. They could not recognize 
the shore, but they discovered a certain creek, 
an indentation with a pebbly beach, and they 
hoped to run the vessel upon that, so that they 
might escape from the stranded bow before the 



rest of the ship should be dashed to pieces by the 
waves. The anchor ropes were cut, the rudder 
oars were seized and assiduously used; the 
foresail was raised. They thus drove the vessel 
to a " place between two seas." As they had 
hoped, the bow struck into the shore and was 
held fast, and the billows quickly pounded the 
stern to pieces. The soldiers then proposed to 
kill the prisoners, to ensure their own lives, 
which would have been forfeited to the law, if 
their wards had escaped from their chains dur- 
ing the scramble for the shore. But Julius pre- 
vented them, as he Avas willing to save Paul, for 
whom he had now conceived an affectionate re- 
spect, if not a superstitious regard. He com- 
manded such as could swim to leap into the 
brine and save themselves as best they could, 
and "the rest, some on boards and some on 
broken pieces of the ship, escaped to the shore," 
where the two hundred and seventy-six were 
at last all safely landed. 

Modern investigation has verified every part 
of St. Luke's narrative. The name Melita, of 
the island thus reached, is not enough to iden- 
tify it with the modern Malta, for there were two 
Melitas, but a combination of considerations 
points to Malta, and not only so, but to St. 
Paul's bay, as that where the landing was made. 
Among these are the general direction of the 
voyage and the wind thus far, the length of 
time and the known average rate of drifting and 
the ascertained distance ; the fact that they knew 
they were near land by the roar of breakers, as 
yet invisible, and the soundings which corre- 
spond to-day with those reported by St. Luke. 
The character of the coast as it now appears cor- 
responds precisely with the description in the 
Acts. " A creek with a shore," is still there, 
showing a gorge in the precipice, and the pebbly 
beach so inviting as a landing place. The isl- 
and Salmonetta appears from the position of the 
anchored vessel as part of the larger island, but 
when running their ship toward shore, they could 
observe the strait as " a place where two seas met." 
And another point of correspondence between 
the Bible account and modern investigation is 
the peculiar character of the sea bottom in this 
bay, which gives anchors a strong grip, account- 
ing for the fact that even in such a storm St. 
Paul's ship held fast. 



324 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



Our shipwrecked party was wonderfully well 
treated on this sparsely settled island. As yet 
the dense population of modern days was un- 
known there, and the people were "barbarous." 
Their language was a "patois" of Latin and 
Greek. Not much was to be expected of such, 
and yet they showed "no ordinary kindness." 
They kindled a fire to warm and dry their 
guests, wet, shivering and exhausted with the 
struggle with the waves. 

Paul, always active and helpful, had placed 
sticks of his own gathering on the fire. In their 
haste they had not noticed a viper nestling 
' among the sticks. The heat startled it from its 
lair, and in frantic terror, leaping up, it grabbed 
instinctively the first object met, which hap- 
pened to be St. Paul's hand. The sting of the 
poisoned bite and the shock caused him to shake 
it off, but not before the barbarous spectators 
had observed it, and had said one to another: 
" This man, no doubt, is a murderer ; he hath 
escaped the sea, but justice suffers him not to 
live." But no sooner did he shake off the viper, 
and prove to be unharmed, than, like the super- 
stitious crowd in Lystra, they concluded he must 
be "a god." The " chief man " among them was 
Fublius, who hospitably entertained the refugees 
three days. Whether he thus received all those 
who had escaped from the ship, or only Paul's 
special company, we can not tell, but he must 
have been a man of large means as well as heart. 
The father of Publius was at the time lying very 
ill with an hemorrhage and a fever. Paul with 
prayer and laying on of hands healed him, and 
when other sick people were brought to him he 
healed them also, so that he was the recipient 
of great honor and favor from the grateful pa- 
tients and their friends on departing. 

For three long months was their stay on this 
island, so scarce were opportunities for finding 
vessels. St. Paul made good use of his time, 
and daily preached Christ, and ministered to the 
spiritual as well as the bodily wants of the isl- 
anders and of his shipwrecked companions. At 
last a sail came into sight. As it neared the 
shore, the curious crowd on the beach spelled out 
its name, " The Twin Brothers." This proved 
to be another " ship of Alexandria," and large 
enough to take on board all the travelers. 
Its loading and unloading ended, the time of 



departure came. The Apostle was surrounded 
by the grateful people lately cured and taught 
by him, who with gifts accompanied him to the 
ship, and bade him an affectionate farewell. 
With mingled feelings he again embarked, well 
knowing that "bonds and afflictions" awaited 
him. Syracuse in Sicily was the next port 
reached, and here, tradition tells us, the stay of 
only three days was used so advantageously, that 
the Sicilian Church, which has never since died 
out, ascribes its origin to St. Paul. In addition 
to having been the spot where Athenian coloni- 
zation westward was checked, where ships to and 
from Carthage were wont to stop, and where hap- 
pened great events in the Punic wars, this city 
is also sacred as one of St. Paul's fields of suc- 
cessful labor. 

And now once more on deck the Apostle takes 
in the beautiful prospect of the bay and the city. 
Turning north towards the strait of Messina, he 
saw Mount iEtna towering up on the left, and 
shortly after he reached Rhegium. It Was a co- 
incidence that the patron divinities of this place 
were "the twins," Castor and Pollux, after whom 
the ship was named. Waiting here one day, they 
sailed with a favoring south wind, going at about 
seven knots an hour. They passed safehy between 
Scylla and Charybdis, the proverbial rocks in 
the Messina strait, then toward the west they saw 
Stromboli with its great volcanic cone ; next they 
neared the point at the south end of the hay of 
Salerno. After crossing this broad gulf they en- 
tered the far-famed bay of Naples, and feasted 
their eyes on the lovely city and the landscape, 
with Vesuvius as the crowning object in the back- 
ground. 

The promontory of Minerva bounds this bay 
on the south-east. Opposite is the island Caprese, 
where the Emperor Tiberius practiced the hide- 
ous vices that were so dreadful a contrast to the 
surrounding loveliness of nature. On the north- 
west was the promontory of Misenum, near 
which rode at anchor the imperial fleet sheltered 
by the islands Ischia and Procida. As the voy- 
agers looked with delight on this unsurpassed 
scenery, and saw Vesuvius clad with vines be- 
tween which nestled smiling villas in apparent 
security, little could they dream of what was 
soon to happen. The admiral of that fleet at 
Misenum, and the Jewish princess, the wife of 



326 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



Felix (with whom Paul had recently conversed 
at Cesarea), were to share the common fate which 
from treacherous Vesuvius was soon to over- 
whelm the beautiful cities then nourishing at its 
base. It was while sailing about this bay for his 
health, that the Emperor Augustus was recog- 
nized by sailors on an Alexandrian corn ship. 
They brought incense and worshiped him as a 
god. And so pleased was the imperial invalid 
with their adulation, that he at once gave an 
immense sum to the members of his suite on 
condition that they would spend the gold in 
purchasing Alexandrian goods. 

The broad, bright expanse of blue waters 
known as the bay of Naples, afforded a sunny, 
calm corner for pleasure and ease. A nook be- 
tween Baiae (a sea-sicle resort) and Puteoli was 
devoted to luxury and leisure, and was compara- 
tively undisturbed by the busy commerce which 
plowed the waves of the rest of the bay. There 
the convalescent and idler and invalid were 
wont to seek their pleasure on the Lucerne Lake. 
Another attractive sheet of water stretched fur- 
ther inland, the Lacus Avernus, connected by a 
canal with the former. Beyond this, when St. 
Paul sailed past, were the ruins of Cuma?, once 
a flourishing Greek city. 

Puteoli was the Liverpool of Italy. Its com- 
merce rivaled that of Ostia, the port of Rome. 
Here armies for Spain Avould embark. Here 
landed ambassadors from Africa. Few towns of 
Italy were more important. Across the bay near 
Baiae was Bauli, where met conspirators against 
Agrippina. Caligula had spanned these historic 
waters with a beautiful bridge, the remains of 
which were to be seen in St. Paul's day. And 
there was in sight of the Apostle a monument^ 
then new, erected by Tiberius the Emperor, to 
commemorate the rebuilding of some cities of 
Africa that had been ruined by earthquake. Its 
ruins have remained to our day. Another strik- 
ing object was a curious lighthouse with seven- 
teen piers of wonderful masonry. They formed 
a break-water and thus gave double protection. 
The concrete that bound together the immense 
blocks of stone yet withstands the tooth of time, 
preserving the most remarkable ruin of any Ro- 
man harbor. Titus and Vespasian embarked and 
landed in sight of this lighthouse, and the rich, com- 
merce of Egypt was guided by its friendly rays. 



Whether St. Paul visited the ancient Temple 
of Serapis we are not told. But one thing we 
know, that Puteoli was a place " Where they 
found brethren, and were desired to tarry with 
them seven days." A colony of Jews was here, 
many of them Christian " brethren." A close 
connection between them and Rome and Pales- 
tine was inevitable, situated as they were, on 
the great through route of the Eastern commerce 
that centered in Rome. For long had they heard 
of the great Apostle, and they had often ex- 
pected a visit from him. But little had they ex- 
pected that he would come under chains. Their 
joy at seeing him was tempered with sympathy, 
and they listened to "the gracious words" of his 
eloquence with all the more enthusiasm on this 
account. They promptly sent word to Rome, so 
that by the time he arrived at Appii Forum and 
the Three Taverns, brethren from Rome were 
there ready to greet him. The stay at Puteoli, in 
response to the request of disciples, was granted 
by Julius, who realized that his prisoner was no 
ordinary man, and felt that to him he owed the' 
preservation of his own life. 

And now the Apostle travels on "terra firma" 
once again, this time on the most ancient and 
best built road in all the Empire. Praetors, con- 
suls, and proconsuls, legions, senators, and great 
men ; ambassadors from distant courts, repre- 
sentatives of Asia, Africa, and Northern and 
Western Europe, each in his own fantastic or 
peculiar garb, now journey in sight of the Apos- 
tolic band. How they scorn the prisoners with 
their chains. Little do they realize, that among 
them is one whose fame and influence would out- 
live all of theirs, and whose sojourn here would 
be the chief reason why the world will remem- 
ber the forum of Appius and the great road on 
which it stood. It was called the "Queen of 
roads." Appius Claudius immortalized himself 
as the builder of what has for centuries been 
called "The Appian Way," the great line of 
travel between the capital of the empire and 
the South and East, for it connected Brundu- 
sium, a seaport on the Adriatic, with Capua 
near Puteoli. Every mile of the distance from 
Puteoli to Rome is studded with classic, associa- 
tions. Near the coast the region has been often 
changed by volcanic action, and yet the course 
of the ancient roads is discernable by remains 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



327 



of pavements, tombs and milestones. Mythology 
peopled this region with gods and demigods, and 
no wonder, since its natural loveliness fitted it 
for the home of celestial beings. By this route 
St. Paul passed Capua at about the time of its 
greatest splendor. Having outlived the shame 
incurred by its sympathy with Hannibal, Rome's 
great Carthaginian foe, it had been promoted 
to the rank of a colony with peculiar municipal 
privileges, and at this time had recently been 
still further honored by Nero. No greater city 
than Capua graced the Appian Way between 
Rome and Brundusium. The 125 miles between 
this place and the imperial city was divided 
about in the middle where Terracina stands at 
the base of some cliffs. On these cliffs Anxur 
was built, a very commanding site, and here 
the road having once passed over those heights, 
now passes throtigh a narrow strip between preci- 
pices and the sea, sharply marking the line be- 
tween the former Papal States and the old king- 
dom of Naples. 

From Capua to Terracina the distance is sev- 
enty miles. When crossing the river Vulturnus, 
three miles from Capua, the ruins of Casilinum 
were to be seen by St. Paul. In mediaeval times 
the modern town Casilino arose on the same spot. 
Fifteen miles further north another bridge (the 
Campanian) crossed the picturesque stream Savo, 
and three miles more brought our travelers to 
Sinuessa, on the coast. This was then the lead- 
ing town in Latium. 

North of the Savo is the highly cultivated 
Campania, with its vine-clad hills and delight- 
ful gardens, including the famous wine dis- 
trict, the Falernian. The vines abound on 
the southern sides of successive hills. Of these 
Massicus is the last range, running from the 
sea to the Apennines, and is so high, that after 
passing it, the traveler going northward can 
no longer see Vesuvius and its western slopes. 
As it is supposed that this journey brought 
the Apostle through this region in early spring, 
he did not see it at its best. The desolation 
of winter was still there, relieved, however, 
by the delicious balminess of the air and the 
willows just putting forth their buds of glossy 
fur. The Liris, a romantic stream, flows in 
a serpentine course among these, reminding the 
classical scholar of Marius, born at its source, 



in the hills, and whose history is linked with 
its own. 

Next on this road St. Paul passed through 
Formise, remarkable for its long street by the 
sea, its lovely bay, and its fine residences on 
the terraces above it. One of these was that of 
Cicero, Rome's greatest orator, where he spent 
many a quiet vacation, resting from the excite- 
ment of the Roman Senate. It was here he fell 
under the daggers of assassins, who overtook 
him as he was riding in his lectica or palanquin. 
A few miles north of Formiae, the road bent 
eastward and to the north, as some remains of 
its foundation masonry still show, through in- 
dentations of the Caecuban hills, giving a view 
on either hand, of still other vineyards. Gain- 
ing here a commanding stand-point, the trav- 
eler enjoyed the plain of Fundi, unrolling, as 
for his delight, its variegated carpet of green, 
and forming a bay sheltered by mountains, 
greatly enhanced in beauty by the little lake 
Amyclse towards the west. Fundi has still one 
street, which is a well preserved section of the 
old Appian Way. 

And now they came to another plain, as the 
blue Volscian hills retreat eastward, and this 
time something unique. It is a vast marsh, cele- 
brated in classic literature as the Pomptine. The 
road is relieved by a canal running parallel to 
it for twenty miles for drainage, and on this the 
wayfarer can take a canal-boat drawn by mules, 
if he prefers the change. Arrived at the end of 
those twenty miles, Julius and his chained wards 
found the famous forum of Appius, the Bible 
Appii Forum. At the southern end of the canal 
there Avas a fountain where our party refreshed 
themselves with cool, crystal water. At the 
northern terminus they were jostled by crowds 
of mulateers, bargemen, idlers and travelers. 
Among these, by what system of secret masonry 
we know not, St. Paul and his friends were de- 
scried by certain Christian brethren from Rome. 
How eager were they to greet the Apostle! Not 
able to wait for his arrival at the capital, they 
had traveled thirty-five miles to meet him, while, 
as yet, "a great way off." Oh, the joy of that 
meeting! What embraces ! What kisses, after the 
warm Asiatic manner! The transport of affec- 
tion and gratitude were a great relief to him who 
had been so sorely stricken down by " a great 



328 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



fight of afflictions." And with all this what 
sympathy wrung the hearts of these brethren at 
the clanking of their dear leader's chain! But 
Paul was refreshed. He thanked God and took 
courage. 

Another joy of the same kind awaited him at 
the next stopping place, ten miles further. At 
the Three Taverns a second delegation from 
Rome, or a belated section of the company he 
met at the forum, repeated the proofs of impa- 
tient and sympathetic affection cherished for 
him in the great city. 

The companionship of such friends cheered 
and shortened the remaining distance, seventeen 
miles of which brought them to r Aricia at the 
foot of the Alban hills. This is a point rich 
with historical associations. As the travelers ap- 
proached, we may well imagine that a combina- 
tion of influences raised Paul's spirits. The at- 
tached companions with their vivacious con- 
verse, hopes of a successful appeal at Caesar's 
highest court, a stronger religious trust, the 
bright genial atmosphere, the interchange of 
light and shade on mount St. Alban — all these 
helped Paul to thank God and take courage. 

And now at last they enter the far-famed 
Campagna of Rome. On all hills in sight nestle 
costly villas of the wealthy. The Appian Way 
crosses up and down the south side of the moun- 
tain. Next a volcanic valley is crossed on gi- 
gantic blocks of rock. With what ardent curi- 
osity does St. Paul ascend the next rise in the 
road ! For thence he at last beholds Rome ! 
Rome, where he claimed freedom, but was to 
meet only imprisonment and death ! Was it 
presentiment, or only such enthusiasm as thrills 
every tourist at such a time, that caused that 
great heart to palpitate and that bosom to swell 
when first the Queen city of the world burst in 
beauty upon his gaze ? 

The view then in its natural features was the 
same as now. The Sabine mountains looked 
like a blue fortification. In the distance Soracte 
stood out boldly, and there was the fertile Cam- 
pagna carrying the eye far towards the Mediter- 
ranean. But the wastes that now surround the 
city were then swarming with a teeming popu- 
lation. The area was bright and beautiful with 
houses and gardens and villas. And noble build- 
ings, long since fallen in ruins, massive temples, 



gorgeous palaces, and vast theatres then flashed 
back the sunshine from roofs covered with gold. 
But there were no ornamental belfries, no heaven- 
pointing spires, no towering cupolas. The dim 
effect of distance allowed but little discrimina- 
tion. One could see nothing of the squalid and 
filthy homes of the poor. These were all out- 
shone in the view by one bright harmonious 
blending of trees and large buildings sparkling 
with marble and glittering with gold. 

Continuous lines of residences stretched from 
the hill near Aricia, where the Apostle stood to 
take this first view of Rome, to the imperial 
gates, and thence in every direction similar un- 
broken rows of houses lined all the roads to the 
slopes of the distant hills, in their turn culti- 
vated and inhabited, while bright, prosperous 
towns stood out in all the loveliness of suburban 
beauty and pride. Great aqueducts of solid ma- 
sonry converged from many points, bringing re- 
freshing water from mountain springs to the 
thirsty metropolis. 

From Aricia the road led on and down six 
miles to Bavillae, thence passed for a long dis- 
tance between tombs and sepulchres of the great, 
among them those of the Julian family, con- 
nections of the centurion in charge of St. Paul. 
The crowds increased on the great thoroughfare. 
All the nations and costumes of the known 
world were represented, men and women and 
families going or coming. Some on horseback, 
others in various sorts of vehicles ; the rich and 
the poor, the idler and the beggar, the invalid 
and the pleasure-seeker, the young and the old, 
natives and strangers. 

At every advance the houses were nearer to- 
gether, until at last Paul and his companions 
are really in Rome. No one could have certi- 
fied where country ended and city began. So 
thickly settled were the suburbs, that they far 
outran all the original limits proposed for the 
city. The wall of the olden time was apparently 
near the center and was merely a matter of his- 
toric interest, being of no use to protect the pop- 
ulation, too large to be any longer enclosed with- 
in former limits. The real walls of protection 
now were legions of soldiers far away on the 
frontiers. Our travelers must, however, go under 
the Porta Capena, an arch in the ancient wall. 
Through this memorable gateway had marched 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



329 



all the returned victorious armies, emperors, gen- 
erals, embassadors, representatives of all forms 
of heathenism. Just inside this gate St. Paul 
could see the hill Aventine on the left. They 
passed around and below the Ccelian, nearly op- 
posite the Palatine, then over a low ridge named 
Velia, where one day would rise the famous 
Arch of Titus, to commemorate the fall of Jeru- 
salem. From this point they went on by the 
Sacra Via to the great central space associated 
with magnificent displays of imperial grandeur 
and the noble old days of the simpler republic. 
Such was the Forum. Like the Acropolis of 
Athens, it was the very heart of the nation. 
Here centered all roads from all points of the 
known world, at the Milliarum Aureum. Majes- 
tic structures, raised in the best days of the re- 
public, and others still more costly, of the later 
era of the empire, were on every side. The Cap- 
itoline Hill, hoary with ancient fame, faced the 
Forum in front. On the left stood a series of 
gorgeous buildings, the palace, " the house -of 
Caesar." A praetorium next to this was for the 
troops, always here on guard. At this camp 
Julius at last delivers up his prisoners to Bur- 
rus, the praetorian commander. Now to all the 
other notable associations of this wonderful city 
is added this, that it is to be the resting-place 
of St. Paul in his last days and to witness his 
martyrdom. 

St. Paul's eyes rested upon various structures 
representing differing and long separate eras. 
The rude, plain houses of very ancient times 
had in a few cases survived those desolating fires 
which have ever been the scourges of great cities. 
Many ruins had been made, too, by various 
wars, and the debris had been used over again 
in new and improved structures, so that very 
different styles of architecture were represented, 
as well as differing grades of civilization and 
culture. Besides fires and wars, floods from the 
Tibur had made their impress on the city. 
They had repeatedly inundated the lower por- 
tions, while they never submerged the famous 
hills, the Capitoline, the Aventine, and Palatine 
near the river, and the four ridges, the Ccelian, 
the Esquiline, the Viminal and the Quirinal. 
The latter four were virtually united and fur- 
nished the site for the famous Praetorian camp. 
The flimsy and perishable hovels of the poor I 



were easily wiped out by successive fires, while 
the marble and stone structures of the great, 
with their gilding and silver, would often with- 
stand the flames. Was it this that suggested to 
St. Paul that striking imagery : " Other foun- 
dation can no man lay than that is laid, which 
is Jesus Christ. Now, if any man build up- 
on this foundation, gold, silver, precious stones, 
wood, hay, stubble : Every man's work shall 
be made manifest, for the day shall declare it, 
because it shall be revealed by fire : and the 
fire shall try every man's work of what sort it 
is. If any man's work abide which he hath 
built thereupon, he shall receive a reward. If 
any man's work shall be burned, he shall suffer 
loss, but he himself shall be saved, yet so as by 
fire." 

There was the older and narrower wall already 
mentioned, through which the Porta Capena ad- 
mitted the Apostle. The undulations now nearly 
covered with gardens were then sites for closely 
built blocks, while the Campus Martius was 
comparatively unoccupied, although now it is 
full of buildings. Among these latter the Pan- 
theon still remains. It was built by Augustus 
and was designed to keep on exhibition a speci- 
men image of all the heathen gods of the known 
world. In harmony with this liberality, an offer 
was made to accept an image of the Saviour, to 
be placed among those of other deities. The 
Pantheon was the earliest of all the notable 
buildings of the city. 

It was not until after the civil war between 
Pompey and Caesar, that private residences of 
an enduring character began to be built. Be- 
fore then, they were generally very plain and 
of combustible material, and the only stone 
structures of note had been aqueducts and sew- 
ers. But when wars began to bring home the 
plunder captured from many conquered nations, 
wealth and luxury naturally led to costly build- 
ings, both private and public. Among these 
were a beautiful theater of stone, built by Pom- 
pey, a grand portico, erected by Caesar around 
the circus, many enormous Basilicas. The Tem- 
ple of Apollo on the Palatine, and many other 
temples at the base of the Capitoline, were ad- 
ded before the end of the reign of Augustus. 
Tiberius built a magnificent Triumphal Arch 
near the Forum. As yet the Colisseum had not 



330 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



been erected, nor the Basilica of Constantinople, 
and the imperial ba/ths and many other build- 
ings commonly described as attractions in Rome. 
Nero's fire had not yet wrought its terrible de- 
struction. Among the streets of the city were 
many very narrow, and all were excessively 
crowded except those occupied by the wealthy. 
Cheating shop-keepers crowded the Vicus Tus- 
cus that wound around the base of the Pala- 
tine. Aristocrats gloried in Carina?, a street on 
either side of which were spacious gardens and 
richly adorned residences, while the Suburra, be- 
tween the Viminal and Quirinal hills, filled a low 
hollow with a disreputable population, a street on 
which formerly had stood the residence of Ju- 
lius Caesar. 

Prominent in the city were insulss, blocks of 
buildings for tenants. Like modern fiats they 
Were wont to be carried up many stories, so that 
Augustus defined by decree the limit to their 
height. The population was estimated as more 
than two millions within an area about twelve 
miles in circumference. This could only be pos- 
sible in consequence of the narrowness of the 
streets, and the peculiar capacity of the houses. 
The extremes of poverty and wealth were here 
with all possible aggravations. About one mil- 
lion of the population were free, and enjoyed 
somewhat such personal freedom as an ordinary 
American. Another million were slaves, whose 
lives were not protected by law. They could 
with impunity be beaten, mutilated and slain 
like brutes. There was an order of about 10,000 
knights, a privileged order that generally mo- 
nopolized the public offices. A standing army 
of 15,000 troops aided in keeping order. The 
balance of the population, called " Plebs Urbana," 
or " city people," were paupers. They could be 
free citizens, too proud to work, and indeed, un- 
able to get honorable employment because of the 
competition of slaverjr. Many of them slept 
like modern tramps in vestibules or on door- 
steps, and cared for nothing but the excitement 
of the circus and gladiatorial shows, and for 
mere daily bread. Peregrini, or strangers, were 
also numerous, representing every nationality 
and religion of the many countries conquered 
by the Romans. In this greatest of ancient cities 
all the vices and wretchedness, and evils of 
modern cities were found in an aggravated form, 



and without any of the equalizing ameliorations 
of Christianity. The poorest part of Rome was 
north of the Tiber, and called " Trasdevere." 
Here were congregated hordes of low, dishonest 
trades people, and all kindred associations. And 
here was the Jewish settlement. The land was 
low, between the muddy windings of the river, 
and just above it was the hill whence in early 
times Porsena looked down on the city. 

Pompey had brought home Jewish captives 
| from his eastern campaigns. Many of these be- 
j came free, and thus commenced the colony which 
; was the "nidus" of the Church in Rome. The 
influence of this colony became considerable, 
and as it grew in numbers and intelligence and 
wealth, it won Gentile converts to the faith of 
Abraham. For the heathen never objected to 
people for believing in the Jewish faith, the per- 
secutions arose only in connection with the mis- 
taken idea that the Messiah's kingdom was to be 
temporal, and thus a conspiracy against the 
power of the Csesars. From such suspicions 
arose several cruelties and banishments. From 
these, however, the Jews recovered and returned 
and continued to prosper in spite of all ob- 
stacles. Nero began a tolerant reign, and Jews 
and Christians alike were unmolested. 

The early planting of the Church in Rome is 
shrouded in mystery. We know not the date 
when it was established, nor the name of the 
first missionary who preached here. But in A.D. 
61 it was there and abounded in good men and 
women, active co-workers for Christ. The era 
before A. D. 61 is divided for that Church into 
three periods. The first ended with a banish- 
ment of Jews from Rome by the Emperor 
Claudius. It was during this early period that 
the noble epistle to the Romans was received 
from Corinth. And it would seem from the last 
chapter that Andronicus and Junias, St. Paul's 
kinsmen and brethren of the Church in Rome, 
were Christians before St. Paul. In the second 
period a closer friendship grew up between that 
infant Church and our great Apostle of the Gen- 
tiles. The exiled Jews doubtless flocked to the 
cities of Asia Minor where St. Paul may have 
met some of them, especially in synagogues. An 
example of what important consequences fol- 
lowed such meetings is shown in the case of 
Aquila and Priscilla in Corinth. They accepted 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



331 



at once the more perfect instruction, and no 
doubt used it to great advantage in Rome, 
whither we find they had returned, as St. Paul 
in his epistle to the Romans says, "Greet Pris- 
cilla and Aquila, my helpers in Christ Jesus : 
who for my sake have laid down their own 
necks : unto whom not only I give thanks, but 
also all the Churches of the Gentiles. Likewise 
greet the Church that is in their house." From 
St. Paul's messages of love, the membership of 
this Church was unusually rich in zealous 
workers, and they were under God largely in- 
debted to our Apostle either for their conversion, 
or for greater edification. Such were "Tryphena 
and Tryphosa, who labor in the Lord." "Persis, 
which labored much in the Lord." " Urban us, our 
helper in Christ," and " Stachys, my beloved," 
and especially such was " Phoebe our sister, 
which is a servant of the Church which is at 
Cenchreae." "A succourer of many, of mine own 
self." The affectionate epistle which contains so 
many kind messages must have done much 
to render still closer the ties already formed. 
Modern pastorates, with their constant misfor- 
tunes, seldom give examples of such love. St. 
Paul could say " I wrote to you with many 
tears," and that Priscilla and Aquila for his 
sake "laid down their own necks." No wonder 
that the Romans looked forward with loving- 
eagerness to the expected visit of this Apostle. 
It seems that the unbelieving Jews here felt 
less hatred of St. Paul than was shown in other 
cities, but perhaps his captive condition dis- 
armed hate and left less to provoke persecution. 
And there was also something liberalizing in 
the vast metropolis under the tolerant aegis of 
the empire, that had its effect on Jewish pre- 
judice. 

According to his uniform rule St. Paul opens 
his labors in Rome by addressing himself first 
to the Jews. Burrus, to whom Julius had com- 
mitted his Apostolic prisoner, suffered Paul " to 
abide by himself with the soldiers that guarded 
him." " And it came to pass that after three 
days he called together those that were the chief 
of the Jews ; and when they were come together, 
he said unto them, I, brethren, though I had 
done nothing against the people, or the customs 
of the fathers, yet was delivered prisoner from 
Jerusalem into the hands of the Romans ; who, 



when they had examined me, desired to set me 
at liberty, because there was no cause of death 
in me. But when the Jews spake against it I 
was constrained to appeal unto Caesar, not that 
I had aught to accuse my jiation of." Notice 
here the forgiving patriotism ! He had nothing 
to accuse his nation of, although it had hunted 
him from city to city, scourged and stoned and 
falsely accused him and repeatedly conspired to 
slay him. A spirit this akin to that on the 
cross, exclaiming : " Father, forgive them, they 
know not what they do ! " 

And with what tact was his first appeal to 
these leading Jews : " For the hope of Israel I 
am bound with this chain." Surely then no 
countryman could refuse his sympathy ! And the 
audience was very favorably impressed. They 
replied that they had heard neither by letter 
nor word any thing against him, and that they 
wished to hear what he thought, because " as for 
this sect, it is everywhere spoken against." So 
they agreed upon a day for conference, and many 
came, and to them St. Paul " expounded and 
testified the kingdom of God, persuading them 
concerning Jesus, both out of the law of Moses 
and out of the prophets, from morning until 
evening." And, as is always the case when the 
truth is fully, plainly and boldly taught, " some 
believed the things that were spoken and some 
believed not." And now follows a quotation 
from Isaiah, more frequently repeated in the 
New Testament than any other. St. Paul said : 
"Well spake the Holy Ghost by Esaias the 
prophet unto our fathers, saying, 'Go unto this 
people and say, Hearing ye shall hear, and shall 
not understand ; and seeing ye shall see, and 
not perceive. For the heart of this people is 
waxed gross, and their ears are dull of hearing, 
and their eyes have they closed; lest they should 
see with their eyes, and hear with their ears, and 
understand with their heart and should be con- 
verted, and I should heal them.'" It is one of 
the strange things in Scripture, that the expla- 
nation of this blindness and deafness of soul is 
not always near at hand with the statement 
itself. But here the words are plain, " their eyes 
they have closed." 

Any people refusing to use spiritual powers 
gradually lose them, by the same law which ob- 
tains in regard to faculties of mind and body, 



332 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



as well as soul. No muscular strength is possi- 
ble without constant use of the muscles. No 
mental ability without much thought. And in 
like manner no receptive hearing and seeing for 
the soul which, being absorbed with time and 
sense, long refuses to entertain the truths which 
are to be heard or seen only by the spirit. Hence 
a blindness of the judgment, hindering one from 
discriminating between truth and falsehood on 
questions of religion. 

Having thus despaired of the unconverted 
Jews, St. Paul adds, " Be it known therefore 
unto you, that the salvation of God is sent unto 
the Gentiles, and that they will hear it.'' And 
so the Jews left him and argued the matter over 
among themselves. And for two years St. Paul 
remained in his own hired house, receiving " all 
who came in unto him," preaching the kingdom 
of God, and teaching those things which concern 
the Lord Jesus Christ with all confidence, no 
man forbidding him. Henceforth St. Paul be- 
came more useful. The stupid Jews of Jerusa- 
lem whose false accusation had forced this im- 
prisonment and appeal probably thought that 
they had finally gotten rid of the Apostle, and 
had given a death-blow to Christianity. How 
greatly were they mistaken ! They could not 
have done any thing better calculated to increase 
the Apostle's influence. He who maketh " all 
things to work together for good to them that 
love Him," and " Maketh the wrath of man to 
praise God," now caused this galling chain to 
lead the inspired captive to far grander achieve- 
ments than prosperity could have promoted. 
Now the halo of martyrdom glorified in advance 
the remaining words and works of St. Paul, and 
tender sympathy softened many hearts to appeals 
which otherwise would have fallen unheeded. 
For two busy years the Apostle continued preach- 
ing and teaching and writing epistles and send- 
ing messages, so that for the time "the care of 
all the churches" was borne in that hired house 
as royally as that of the empire was borne in the 
palace. 

The long delay of the proposed trial in the 
court of final appeal may have been great for 
several reasons: His accusors in Jerusalem did 
not start until after St. Paul did, and a year at 
least would be spent before they were likely all 
to arrive in Rome. Then, conscious of a very 



weak cause, and dreading defeat, they would in- 
terpose all possible delay. Next they could ask 
for time to send to all the cities visited by the 
Apostle in order to obtain witnesses. For this, 
imagine the difficulty of sending to Antioch, 
Cesarea, Perga, Attalia, Iconium, Troas, Ephe- 
sus, Philippi, Thessalonica, Beroea, Athens, Cor- 
inth, and in each place the time required for 
finding witnesses and persuading them to come 
to Rome. Furthermore, the Emperor's whim 
or convenience could procrastinate the trial in- 
definitely. 

To carry on his immense and sacred mission, 
the Apostle had many helpers. Timothy, his 
beloved son in the faith, Luke, " the beloved 
physician," Tychicus, his former fellow-traveler, 
Demas, who afterwards fell from grace, and 
Mark, whose early desertion in Pamphylia had 
sundered Barnabas and Paul, but whose repent- 
ance had reinstated him in the latter's confi- 
dence, were now ministering to St. Paul, and 
they enabled him, although confined to one 
place, to exert a wide influence throughout the 
empire. Aristarchus and Epaphras are also 
called " fellow-prisoners " of St. Paul, but in what 
sense or for what, we are not told. One noted 
attendant at the teachings of the Apostle was 
Onesimus, who here, while a fugitive slave, was 
converted by St. Paul to Christ, and then carried 
to his former master, also a believer through the 
Apostle, the famous epistle to Philemon, in 
which is laid down that brotherhood in Christ, 
which, if universal, would prevent all tyranny 
on the one hand, and all conspiracies on the 
other ; a brotherhood linked together in the 
chain of the Golden Rule, seeking to bind all 
men together in mutual friendship by the talis- 
man of love in Christ. As we read the gentle 
advice of the Apostle to Philemon, " receive him 
as my own flesh and blood," " a brother be- 
loved," we contrast such treatment with the aver- 
age bondage of the time, well illustrated in an oc- 
curence of the year of St. Paul's arrival in Rome : 
Pedanius Secundus, prefect of the city, had been 
murdered by a slave, and in revenge, all the 
slaves of the murdered man, a vast multitude, 
were slaughtered without the slightest proof of 
guilt ! 

Next, from his place of confinement, St. Paul 
wrote the epistle to the Colossians. Colosse was 



334 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



a city on the Mseander, in Laodicea, in Asia 
Minor. Tychicus was honored as the hearer of 
this letter. Epaphras, the founder of the Church 
in Colosse, had brought word to St. Paul that 
his beloved flock there was about to be led 
astray by false teachings, e. g., angel-worship, 
asceticism, a philosophy or gnosis which depre- 
ciated Christ, and a strict observance of Jewish 
festivals and fasts. These subjects are ably dis- 
cussed in the Epistle to the Colossians. About 
the same time was written the Epistle to the 
Ephesians, somewhat similar to that to the 
Colossians. Its first part is mainly doctrinal 
and its latter portion largely hortatory, com- 
prising valuable instructions on church unity, 
domestic duties and purity. 

The position of the inspired writer of these 
epistles was peciuiarly well calculated to lend to 
them unusual influence. The Prsetorium was a 
barrack attached to Nero's palace on the Pala- 
tine Hill. This was the hill on which Romulus 
had lived in his reed-thatched cottage. At the pala,- 
tium, or palace, the site of the ruler's house, the 
hill was called Palatine, and was the site of the 
palace of Augustus. In time it was completely 
covered with palatial buildings. From this point 
issued the mandates of the Emperor in all di- 
rections. Government embassadors were con- 
stantly coming and going, on public business 
between the Caesar and all his provinces. And 
side by side with them, and doubtless unnoticed 
by those high officials, there traveled obscure 
messengers with letters that would have been 
considered to be of small or no importance as 
compared with the missives that entered and left 
the palace. Where now are these imperial mis- 
sives ? And where those Apostolic Epistles ? 

The palace of Nero was the hot-bed of conspira- 
cies, murders, and all sorts of crimes. His wife, 
Octavia, was murdered to please the mistress 
Poppsea, who gloated with demoniac joy over 
the bloody head of her rival. Burrus, who had 
treated Paul so mildly, died, and was succeeded 
by Tigellinus, one of Nero's corrupt sycophants, 
and a bloody tyrant. But he was too much ab- 
sorbed with the " treasons, stratagems and strifes" 
of the court to notice his obscure Jewish pris- 
oner, and made no change in his condition. 

Thus unaffected as yet by the great changes 
going on so near, the Apostle was free to write 



to the Philippians. This epistle to the first 
church ever established in Europe has more of 
praise and less of censure than any of those 
written by the same author. Their firmness in 
the faith, constant obedience and faithfulness to 
St. Paul, their great liberality, their freedom 
from doctrinal error, were themes for congratu- 
lation. One blemish is noticed, a lack of lowli- 
ness of mind. This disturbed the peace of the 
Philippians by the disputes that always come from 
pride. St. Paul frankly rebukes them for these, 
and urges that all shall be of "one soul and one 
mind." He lifts up the example of Him, " Who 
being in the form of God," and "being found in 
fashion as a man, became obedient unto death, 
even the death of the cross." This letter also 
describes the spread of the Gospel in Rome, and 
the anticipations of the inspired writer, his faith, 
and hope, and joy in view of the impending- 
trial. 

Historians and Fathers of the early Church 
are agreed that St. Paul was acquitted at his first 
appeal to Nero. Clement, mentioned by the 
Apostle as one of his disciples, and who was 
afterwards Bishop of Rome, asserts that St. Paul 
preached the Gospel " In the East and in the 
West," that he had instructed "the whole world," 
that is, the Roman Empire, generally so called. 
In Muratoris Canon, A. D. 170, is mentioned, 
"The journey of Paul from Rome to Spain." 
Eusebius, the first church historian after St. 
Luke, says of St. Paul : " After defending him- 
self successfully it is currently reported that 
the Apostle again went forth to proclaim the 
Gospel, and afterwards came to Rome a second 
time and was martyred under Nero." Chrysos- 
tom, the golden-mouthed Bishop of Constanti- 
nople, and Jerome, the first translator of the He- 
brew Old Testament into Latin, both report the 
same. And there is no testimony to contradict 
these statements. 

And now let us look upon the Apostle at 
court. He is summoned before the Emperor, 
who is seated on a gorgeous throne at the end 
of a large, magnificent marble hall. The pleader, 
judges and witnesses are there. The accusers 
from Jerusalem, with others from various cities, 
repeat the lies with which they had assailed 
St. Paul so often, saying that he had disturbed 
the worship of the Jews, had profaned their 



ST. PAUL, " THE GREAT APOSTLE OF THE GENTILES." 



335 



Temple, and worse than all else, and as the 
ringleader of an ambitious sect, had endangered 
the public peace, by conspiring against the Em- 
pire. The latter was naturally the charge which 
most attracted the attention of the court. St. 
Paul defended himself with his usual ability. 
W e need not be told how he repeated the argu- 
ments he had Used before Felix and Festus. 
What their effect was on the imperial mind we 
know not. Whether he was " almost persuaded," 
or whether he " trembled," as he had abundant 
reason to do. The probability was that the de- 
cision would be against the accused, because 
Poppsea, the mistress of Nero, as a proselyte to 
Judaism, might well be expected to throw her in- 
fluence on the side of the persecutors. But in 
this case nothing is known of any such inter- 
ference. As to Nero, who at the age of twenty- 
five had already murdered his mother, brother, 
and wife, little was to be expected in the way of 
justice. His twenty assessors each wrote an 
opinion of the case, and Nero, after reading these, 
set St. Paul free. 

There is no written account of the order of his 
travels after that date. But it is clear that he 
visited Macedonia again and the churches of 
Asia Minor. His easiest route would have been 
back over the Appian Way to Brundusium, a 
seaport on the Adriatic. Thence a ship would 
convey him to Apollonia or Dyrrhachium, in 
Illyricum, where the great Egnatian road led to 
Philippi. With what joy must he have been 
welcomed here! Ephesus was probably his next 
point, and from this city as from a center, he in- 
fluenced the other Asiatic cities. Perhaps he 
then made the long hoped for visit to Spain. 
He is thought to have reached this country at 
about 64 A. D., and to have devoted two years 
to the Peninsula, where he doubtless preached 
in all the important towns from Tarraco to 
Gades. He is supposed to have next visited 
Ephesus again. For here he found the heresies, 
which he had formerly foretold, had already be- 
gun to appear. Hymeneus and Philetus were 
teaching error. But all St. Paul's influence could 
do no more than check for a time the divisions 
which afterwards bore such bitter fruit. While 
here, he wrote the second epistle to Timothy, 
the first having been penned in Laodicea, and 
that to Titus being dated at Nicopolis or Mace- 



donia. These epistles show less vigor of style 
than the earlier letters, and also by their com- 
missions of duties imply that being more ad- 
vanced in years, the inspired author was anxious 
that others should worthily continue the good 
work which he must soon lay down. It was to 
be expected, that by this time, after thirty years 
of fatigue, exposure, excitement, and sufferings, 
his constitution would be somewhat impaired. 
The allotted three-score years and ten had now 
been approached, and the former degree of activ- 
ity could not be maintained. We hear of him, 
however, as visiting Ephesus repeatedly, going 
again through Macedonia and Crete, and at last 
he takes an everlasting farewell from Ephesus 
and goes to Rome by way of Corinth. He seems, 
however, to have made a long stay in Nicopolis, 
in Epirus. This important city had been built 
by Augustus as a monument to the battle of 
Actium. The name means " city of victory." 
He planted it in a Ioav, marshy plain, and com- 
pelled the peasants of the neighboring hills to 
abandon their homes and dwell in this new city. 
But they were well rewarded, for thus they were 
brought within reach of the eloquence and in- 
struction of St. Paul, and those who " became 
wise unto salvation " formed a noble church. 

It is thought that it was here the persecution 
arose which caused another arrest of the Apostle 
and the final sending him to Rome. This time 
it was a short trip. A sail across the Adriatic, 
from Apollonia to Brundusium, and then the 
beautiful Appian Way once more brought our 
Apostle to Rome. This time we read less of 
welcoming friends or companions. Titus was 
left in Nicopolis ; Demas forsook the Apostle 
" for love of this present world ; " Crescens went 
to Galatia; "Only Luke" was with him, and he 
was "faithful unto death," never forsaking him 
even in the prison. And now the treatment of 
Paul was worse than during the confinement 
five years before. Then he had comparative lib- 
erty in his own hired house; now he is treated 
as a malefactor. Friends were as yet allowed to 
visit him, but he does not seem to preach. Chris- 
tians dare not stand with him at his trial. A 
fearful persecution of the Church was now rag- 
ing. With insane criminality Nero had set fire 
to Rome a few years before this, and had laid 
the blame on the Christians. Tacitus describes 



ST. PAUL, "THE GREAT APOSTLE OF THE GENTILES." 



the horrors that followed : " Some were crucified ; 
some disguised in the skins of wild beasts were 
hunted to death with clogs; some wrapped in 
inflammable robes were set on fire at night, to 
illuminate the circus and the gardens of Nero, 
where this diabolical monster exhibited the ago- 
nies of his victims to the public, and gloated 
over them himself, mixing among the populace 
in the garb of a charioteer. Such tortures ex- 
cited the compassion of even the Romans, ac- 
customed as they were to scenes of blood. A 
very great multitude perished in this manner." 

But by the time of St. Paul's second imprison- 
ment, the first outburst of Nero's persecuting 
rage had so far spent itself, that forms of law 
were now to be observed in determining and 
punishing guilt. The employment of informers 
was now established in Rome, and it was easy 
to manufacture false testimony to condemn any 
unpopular prisoner. We are not told what the 
final accusation was. It was made before a 
court constituted very differently from those of 
freer times. Instead of a jury of independent 
judges, there was a single magistrate, appointed 
by a despot, and accompanied by a council of 
assessors, whose opinions however could not over- 
ride that of the magistrate. St. Paul met this 
court in one of the large basilicas. It was an ob- 
long building, having a platform railed off at 
one end for the magistrate and assessors. The 
prisoner and counsel, if he had one, sat in front. 
The rest of the building was filled with specta- 
tors, and these made an audience for St. Paul's 
defense. He thus pathetically describes it : 

"When I was first heard in my defense, no 
man stood by me, but all forsook me. I pray 
that it be not laid to their charge. Nevertheless 
the Lord Jesus stood by me, and strengthened 
my heart ; that by me the proclamation of the 
Glad Tidings might be accomplished in full 
measure, and that all the Gentiles might hear; 
and I was delivered out of the lion's mouth." 
And so he was remanded to prison to await 
trial on other charges. 

It seems that now, in view of final condem- 
nation before a court from which he had noth- 
ing to hope, St. Paul's loving heart carried him 
back in mind over all the scenes of the past. 
Among the many dear friends he longed spe- 
cially to see once more was Timothy, his son in 



the Lord. He can not refrain from writing to 
him, and inviting him to come and see him be- 
fore it would be too late. True, some friends 
were yet left him in Rome. Luke was still 
there. Onesiphorus. from Asia, had sought him 
out. Linus, afterwards Bishop of Rome, Pudens 
the son of a Senator, and Claudia his bride, a 
British princess, were faithful and kind. But 
they were not so dear to his doting heart as 
Timothy, and so with this earnest yearning the 
second Epistle to Timothy was written. The 
writer evidently did not expect the end to come 
as soon as it did. Judging by the former pro- 
crastinations he counted on a year or so yet, 
when he wrote to Timothy, "Do thy diligence 
to come before Winter." Alas, before that Win- 
ter the Apostle had passed to his reward! It 
seems that among the afflictions of his trials the 
great wish to see Timothy once more was de- 
nied, although there are some reasons for think- 
ing that it may have been gratified. 

St. Paul's martyrdom took place in the middle 
of Summer. There remains no account of the 
later trial, nor the reasons for the capital punish- 
ment. His Roman citizenship saved him from 
ignominious forms of death. Decapitation was 
considered more honorable than some other meth- 
ods. As he was marched through the western 
gate on the road towards Ostia, the port of 
Rome, his eyes rested for the last time upon the 
pyramid on the left just outside the wall. This 
pyramid is the only remaining structure which 
we are sure witnessed St. Paul's martyrdom. It 
is the mausoleum of Caius Cestius and long 
stood alone, but is now surrounded by a. Christian 
cemetery. The great Apostle of the Gentiles 
advanced to the destined spot for execution 
"without the gate." Arrived there, he bows 
his head obediently ; the fatal sword gleams 
in the air, and then with one powerful blow 
severs the head from the body. With what ap- 
propriateness had he written not long before, 
and perhaps in the last letter he ever wrote : 

" I am now ready to be offered, and the time 
of my departure is at hand. I have fought a 
good fight, I have finished my course, I have 
kept the faith ; henceforth there is laid up for 
me a crown of righteousness, which the Lord the 
righteous judge shall give me at that day, and 
not to me only, but to all them also that love 
His appearing." — Rev. Wm. C. Hopkins. 



Apostles and Evangelists. 



THE APOSTLE PETER. 

Next to St. Paul, St. Peter occupies the largest 
space in the New Testament assigned to any 
Apostle. The meaning of Simon is " one that 
obeys," and Peter signifies "a stone." His 
prompt obedience rendered the first name ex- 
ceedingly appropriate. And no less so was the 
second name, one given afterwards to all who, 
even in an imperfect degree, emulate the exam- 
ple of "The Rock of Ages," for they are all 
"lively stones." Cephas, another of his names, 
is merely the Greek for Peter, and Bar-jona, his 
apparent surname, means " son of Jonas." His 
home at first was in Bethsaida at the north end 
of the Sea of Galilee, where with Andrew his 
brother he followed the profession of a fisherman. 

As nothing is related of him before he came to 
Christ except that he was a fisherman of Beth- 
saida, we are left to infer what he had been 
from what he now proved to be. He was a sim- 
ple-minded, single-eyed devotee to his business. 
Nothing about it daunted or discouraged him. 
It was easy to rise before day from his plain 
couch, and greet the chill night air before dawn, 
and the cold winds, and dive into the angry 
waves, and do any thing and every thing requi- 
site in his vocation. He knew how to toil all 
night and catch nothing, without being driven 
to despair, and anon to draw in a seine full 
without being thereby too much elated. Thus 
he learned how to "want and to abound," how 
" to labor and to wait," how to " endure hard- 
ness." Good preparation for one who was to be 
a catcher of men ! 

The first appearance of Peter among the disci- 
ples was when, after he had been a disciple of 
John the Baptist, he was led to Jesus by his 
brother Andrew. Andrew also had been a disci- 
ple of John the Baptist, and had heard him say 
of Jesus: "Behold the Lamb of God." Imme- 
diately he accepted an invitation, and abode 
with Christ one day. Already fully convinced 
that he had found the Messiah, he hastened to 



bring his brother to Him. Here we have the 
double example : If you are a disciple of the 
Master, Andrew shows how you should at once 
bring others to Him, first those who are your 
nearest and dearest. If you are not a disciple, 
Simon teaches you to accept the first invitation, 
and at once follow Christ. That this following 
was not a matter of mere simplicity or ignorance, 
that it must have involved intelligent convic- 
tion, a stern sense of duty, great love for the 
Redeemer, and large sacrifice, is clearly shown by 
Peter, for he afterwards said to the Master, " We 
have forsaken all and followed Thee." If the 
next words, " What shall we have therefore ? " 
imply selfishness, it was that enlightened sense 
of the claims of the highest self, a sense con- 
stantly appealed to by Christ. 

Peter's natural daring made him a sort of 
leader, and his impulsiveness a spokesman among 
the little band of the Genessaret fishermen. And 
when he and his companions followed Jesus, he 
continued this sort of preeminence among them. 
As a disciple of Christ he was peculiarly honored 
on several occasions. He was the first to proclaim 
to Jesus plainly : " Thou art the Christ, the Son 
of the Living God," and so won the distinguished 
honor of hearing the response : " Blessed be thou, 
Simon Bar-Jonah, for flesh and blood hath not 
revealed it unto thee, but my Father which is 
in Heaven." This revelation direct from God 
must have been a marvelous charge to the hum- 
ble fisherman. A matter that was then puzzling- 
multitudes of the great and the good, the com- 
ing of the Messiah to be the great Deliverer, was 
thus shown first to Peter with such clearness as 
to enable him to avow it to Jesus Himself. 
True, before this, Philip had said to Nathanael: 
" We have found Him of whom Moses and the 
prophets did write," but he had not, so far as is 
recorded, declared to Jesus Himself that he thus 
knew Him. 

Peter on many occasions enjoyed the peculiar 
confidence of the Master. With James and 



338 APOSTLES AND 

John he was allowed to witness the transfigura- 
tion, when on the Mount Jesus appeared as He 
will be in His glorious kingdom, and Moses and 
Elias talked with Him. With James and John 
again he was permitted to witness the raising 
of Jairus' daughter, and these three alone of the 
Twelve were chosen to hear His awful proph- 
ecy of Jerusalem's downfall, and to watch in the 
Garden of Gethsemane, the night of our Saviour's 
agony there. Could it have been a sense of im- 
portance in Peter, on account of these marks of 
special favor, that caused him to cut off the ear 
of the high priest's servant ? It was, at least, an 
act highly characteristic of his natural impul- 
siveness. 

As there were these four times of special favor 
shown to Peter, there were four of special humili- 
ation. Once on hearing his Master foretell His 
sufferings, when Jesus rebuked him for beginning 
to deny these things should be. On thus occa- 
sion Jesus rebuked him, saying, "Get thee be- 
hind me, Satan, for thou savourest not the things 
that be of God, but the things that be of men." 
The word "Satan" means "adversary." And 
our blessed Lord called Peter his adversary, as 
opposing His great redeeming work by foolishly 
and presumptuously rebuking Christ for fore- 
telling His sufferings. Another humiliation re- 
corded of Peter was on account of his emula- 
tion of the Master's powers to walk on the 
water, as already given in the " Life and Labors 
of Our Saviour." The third humiliation was 
the most serious of all, that already recorded in 
these pages, when he denied his Lord thrice. 
Sharp and painful as was this revelation to 
him of his weakness, Peter exposed himself to 
the fourth and last humiliation recorded against 
him, in his controversy with St. Paul concerning 
the Gentiles, an account of which will be found 
in the preceding sketch of the "Great Apostle 
of the Gentiles." And we may well believe that 
again he wept bitterly. 

As a disciple Peter was the object of special 
regard on several occasions, showing that his 
personal growth in holiness was the subject of 
particular attention on the part of the Saviour. 
Jesus said to him, " I have prayed for thee and 
when thou art converted, strengthen thy breth- 
ren." How precious this soul in the eyes of 
Christ ! After the Resurrection Peter's love ap- 



EVANGE LISTS. 

pears in the great eagerness with which he ran 
with John to make their first visit to the sepul- 
chre in the hope of meeting the Risen Saviour. 
And not long after, Jesus singles out this disci- 
ple in a very touching manner, showing how 
tenderly he regarded him, and how anxious he 
was lest the sense of shame from the denials 
would drive him into backsliding and despair. 
He doubtless inspired the message sent through 
the woman who visited the sepulchre after the 
Resurrection, "Tell the disciples and Peter.''' 
That this made a very deep impression is evi- 
dent, because 

Mark alone records it, and he wrote his gospel 
under St. Peter's dictation. Again, special regard 
was shown in the question, "Lovest thou Me," 
repeated three times as if to make sure of his 
having repented of the three denials. Peter's 
answer to the first question, "Lovest thou me 
more than these?" shows an improvement as 
compared with his presumptuous certainty that 
he would never deny his Lord. He says noth- 
ing in his reply about others, and evidently had 
ceased to plume himself on any fancied superi- 
ority to them. Our Lord's one charge, "Feed 
My Lambs," while twice He said "Feed My 
Sheep," implies that adults are twice as hard to 
convert as children. The lambs being mentioned 
first, hints that the young should be the Pastor's 
first charge. 

Peter was conspicuous in both the miraculous 
drafts of fishes. The first of these miracles was 
before the Resurrection, brought in all sorts of 
fishes, which were not numbered, in spite of 
broken nets, and Peter, overwhelmed with his 
sense of unworthiness, exclaimed, " Depart from 
me, for I am a sinful man, O Lord." Does not 
this miracle represent the present dispensation, 
when Christ is gathering into the Gospel net (the 
visible Church) all sorts, good and bad, without 
known numbers, in spite of divisions in the 
Church, and of ministers, each one of which, still 
imperfect, may well exclaim with Peter, " I am 
sinful." But the second miracle of this sort was 
after the Resurrection, the fishes were all large, 
and were precisely numbered, one hundred and 
fifty-three, and the net was not broken. And 
here have we not a representation of the 
final acceptance of the elect ("great fishes"), 
whose numbers are well defined when in Rev- 



APOSTLES AND 

elation of each tribe "were sealed twelve thou- 
sand." 

Peter's forward disposition no doubt made him 
active in those frequent disputes as "to which 
of them should be the greatest." The request 
that Zebedee's wife made, that her two sons, 
James and John, should sit, the one on the 
right and the other on the left of the Messiah, 
in his kingdom, filled the other disciples "with 
indignation," and we may well believe that no 
one was more indignant than Peter. That he 
had some prominence is clear from the list of the 
disciples in St. Matthew, x : " The first, Simon who 
is called Peter." Query: was he "first" only 
in order of enumeration ? If so, why were there 
other examples of his importance? Why does 
he so often lead off as spokesman for all the dis- 
ciples? Why, after the Resurrection, does he 
turn the key in opening the door to Matthias, 
to the converts at Pentecost, to Cornelius, and 
why does St. Paul say, " Then after three years, 
I went up to Jerusalem to see Peter and abode 
with him fifteen days " ? This was St. Paul's 
first move after the three years he had been in 
retirement and had visited Damascus, and before 
he had fairly commenced his Apostolic work. 
It was at such an interview that St. Peter seemed 
to agree with St. Paul, that the latter should 
more specially " turn to the Gentiles," while he 
would be the Apostle of the "Circumcision." 
And yet this prominence of Peter seems to have 
gone no further. That it was not to be a per- 
manent promotion seems plain from what Jesus 
said when the disciples were indignant on ac- 
count of the ambitious request for James and 
John : " Whosoever will be great among you, let 
him be your minister." 

Like St. Paul, St. Peter is an example of the 
marvelous transforming power of Divine grace. 
Before Pentecost how weak, vacillating, self- 
deceptive, proud, carnal, boastful, and cowardly. 
But after the fiery baptism of Pentecost he seems 
to have been another man. What courage in his 
Pentecostal sermon! What sublime boldness in 
his speech, when called to account for healing 
the lame man ! Facing officers, who could have 
slain him at will, he exclaimed, " Whether it be 
right in the sight of God, to hearken unto you 
more than unto God, judge ye. For Ave can not 
but speak the things which we have seen and 



EVANGELISTS. 339 

heard." And with what authority and conscious 
spiritual power, did he deal with Ananias and 
Sapphira ! 

His history is again linked with that of John, 
in the first recorded laying on of hands. Philip, 
one of the first seven deacons, was greatly blessed 
in his preaching in Samaria, for many believed 
and were baptized. And "when the Apostles 
which were at Jerusalem heard that Samaria had 
received the Word of God, they sent unto them 
Peter and John, who, when they were come, 
prayed for them that they might receive the 
Holy Ghost. Then laid they their hands on 
thein, and they received the holy Ghost." It 
was Avith John also that Peter Avent to the Tem- 
ple at the hour of prayer, Avhen the lame man 
Avas healed. But after these tAvo cases of joint 
labors, Ave read no more of any special co-oper- 
ation between these two. The miraculous power 
of Peter noAV appears more than once. " They 
brought forth the sick into the streets and laid 
them on beds and couches, that at the least, the 
the shadoAV of Peter passing by, might over- 
shadoAV some of them. There came also a mul- 
titude out of the cities round about Jerusalem, 
bringing sick folks, and them Avhich were vexed 
Avith unclean spirits, and they Avere healed every 
one." 

After this Peter made a circuit through all 
the cities of Judah, and at Lydda he healed 
Eneas, a man sick with the palsy, and the result 
was that all that chvelt at Lydda and [on the 
plain of ] Sharon [on the sea-coast near Joppa,] 
" turned to the Lord." The last miracle recorded 
of Peter Avas one of peculiar interest. A devoted 
disciple of Joppa, named Tabitha (by interpre- 
tation Dorcas), after a life- of good works and 
alms deeds, was taken sick and died. Her friends 
performed for the lifeless clay the last sad offices 
of love, and laid her in an upper room. The 
disciples in this city, hearing that Peter Avas at 
Lj'dda, near by, sent two men for him in haste. 
On his arrival, Peter Avas ushered into the pres- 
ence of the dead, who Avas surrounded Avith a 
weeping company. Among them Avere widoAvs 
Avho Avere " showing the coats and garments 
which Dorcas made while she Avas with them." 

But Peter requested them all to leave the 
room, and then kneeling down he prayed that 
she might be restored to life. He next turned 



340 APOSTLES AND 

toward the body and said, " Tabitha, arise." 
Gradually the tremor of life agitated her eye-lids. 
They opened. She saw Peter, and sat up. He 
lent her his hand and lifted her up, and called 
in the disciples and widows and presented her 
to them alive. All Joppa heard the good news, 
and rejoiced at the restoration of one so useful 
and beloved. Many were converted to Christ by 
this miracle. 

The story of Cornelius naturally comes next 
in order. After raising Tabitha, Peter remained 
in Joppa visiting with a friend and namesake, 
Simon, a tanner. About noon one day, Peter 
was engaged in prayer on the roof of his host's 
house. The flat roofs, with their protecting rail- 
ings, rendered the house-top often as favorable 
for retirement as the most secret closet. Here 
could the soul freety go up in worship to God 
under Heaven's broad blue canopy. Peter being 
faint and hungry, fell into a trance, and saw a 
wondrous vision. A sheet, fastened to Heaven 
at the corners, was slowly lowered so far as to 
allow Peter to see that on it were all kinds of 
animals, clean and unclean, in perfect accord. 
The carnivorous and herbivorous were alike 
gentle. Even the birds did no harm to the crawl- 
ing worms. And Peter was astonished. Then he 
heard a strange voice, "Rise, Peter, kill and eat." 
But he replied, " Not so, Lord, for I have never 
eaten anything that is common or unclean." 
" And the voice spake the second time : What 
God hath cleansed, that call not thou common." 
Three times was this vision repeated, and Peter 
was thrown into a state of great mental excite- 
ment, studying what it could possibly mean. 
God showed him by a practical illustration. For 
while he was thinking, the Spirit said to him : 
" Behold, three men seek thee. Arise there- 
fore, and get thee down and go with them, noth- 
ing doubting, for I have sent them." On going 
down, he learned from the men, that Cornelius, 
a centurion at Cesarea, about thirty miles north 
of Joppa, on the same coast of the Mediterra- 
nean Sea, had seen a vision. An angel had told 
him to send for Peter. The messengers were 
hospitably lodged until the next day, when Peter 
set out with them and some brethren, to see Cor- 
nelius. Arrived in Cesarea. he found the centu- 
rion with his "kinsmen and near friends," gath- 
ered together to hear him. Peter asked him for 



EVANGELISTS. 

what cause he had called for him, and on being 
told, he made the first speech to a Gentile au- 
dience as such, the first which opened, to others 
than Jews, the Church of Christ. It was now 
that Peter saw the meaning of the vision. The 
various nations of the world were henceforth to 
dwell together in the Church as peaceably as did 
the animals on that sheet. The Jew must not 
despise the Gentile. For now (as St. Paul so 
beautifully expressed it afterwards) " There is 
neither J ew nor Greek, there is neither bond nor 
free, there is neither male nor female, for ye are 
all one in Christ Jesus." And so Cornelius and 
all his friends listened attentively to Peter's in- 
spired words, in which he set forth "Jesus of 
Nazareth" "to be the judge of the living and 
the dead," as One through whose " name, who- 
soever believeth on Him shall receive remission 
of sins." And* while he was speaking, the eyes 
of the hearers grew strangely brighter, a spiritual 
expression lighted up all their faces. Converted 
Jews looked at them with wonder, because "on 
the Gentiles also was poured out the gift of the 
Holy Ghost." And the marvel grew still greater 
when the new converts suddenly began to " speak 
with tongues," that is, to talk various languages 
without having studied them. No one present 
was able to assert the old exclusiveness and in- 
terfere when Peter said, " Can any man forbid 
water, that these should not be baptized, which 
have received the Holy Ghost as well as we ? 
And he commanded them to be baptized in the 
name of the Lord." Then Cornelius and his 
friends begged Peter to prolong his stay in 
Cesarea. 

We next find Peter in the Holy City, answer- 
ing to the serious accusation, " Thou wentest 
in to men uncircumcised and didst eat with 
them." Unpardonable crime, according to the 
old law. But Christian virtue, as viewed in the 
new light that shone from Heaven on that sheet 
in Joppa. On hearing Peter's explanation, the 
objectors were satisfied and exclaimed, " Then 
hath God also to the Gentiles granted repentance 
unto Life." 

After this, Herod, being alarmed at the popu- 
lar following of the Apostles, slew James, the 
brother of John, with the sword, and threw Peter 
into prison under guard of sixteen soldiers, to 
two of whom at a time the prisoner was chained. 



342 



APOSTLES AND EVANGELISTS. 



The fervent prayers of the Church for him were 
quickly answered. On a night, when Herod 
was ahout to bring him out (whether for trial or 
death, we are not told), Peter was asleep in the 
prison, between his two guards, when suddenly 
a hand touched his right side. He awoke and 
perceived a supernatural light, and he saw an 
angel which " raised him up, saying, Arise up 
quickly." "And his chains fell off his hands." 
And the angel said unto him : "Gird thyself and 
bind on thy sandals : and so he did. And he 
said, Cast thy garments about thee and follow 
me." He obeyed, but imagined he must be dream- 
ing. The great barred prison door swung open 
of its own accord, the angel led the Apostle into 
the street and one block from the prison, and 
then vanished. On realizing his position, Peter 
soliloquized his conviction that the Lord had de- 
livered him by an angel. While pondering the 
matter over, he reached the familiar home of 
Mary, the mother of John Mark, where many 
were gathered together, praying, and no doubt 
at that meeting many prayers had been offered 
for Peter's deliverance. 

As Peter knocked at the door, a young girl 
named Rhoda listened. She recognized the be- 
loved voice of Peter and was so overjoyed that 
she could not open the door, "but she ran in 
and told how Peter stood before the gate." The 
friends thought she was crazy, but on her re- 
peating her conviction, they said, " It is his an- 
gel." But the knocking continued while they 
were talking. At last they summoned courage 
enough to open the door, when Peter's face shone 
out brightly against the darkness behind him. 
They were indeed astonished. But he, making a 
sign to them to be quiet, told them how it was, 
and then he went away to some other house. 
Meanwhile there was a great excitement among 
the soldiers and guards who were responsible for 
his safe-keeping, and when Herod, on inquiry, 
could not find Peter, he had his guards slain ac- 
cording to the Roman law. But Peter returned 
to Cesarea. 

This ends all that is written of this Apostle, 
except that scene in Antioch (already referred 
to), in which he received, "answering not a 
word," St. Paul's severe rebuke. 

That Peter was married is plain from the ac- 
count of Christ's healing of " Peter's wife's moth- 



' er," when she was " sick of a fever." As this 
I was at Capernaum, it appears that Petei lived 
there then, and often entertained Jesus, as we 
read of "The house," as if it was well known. 
His wife accompanied him on his journeys, as we 
learn from St. Paul when he said : " Have I not 
power to lead about a sister, a wife, as well as other 
Apostles, and as the brethren of tne Lord and 
Cephas ? " 

An old legend relates that his wife suffered 
martyrdom before him, and that as she was borne 
away from him his parting words were - "O wife, 
remember the Lord! " The legends also say that 
he had a daughter called Petronilla, whom he 
cured of palsy. That he had a son, appears 
from the words in the last chapter of I. Peter : 
" Marcus, my son," but he may have meant his 
son in the Church. 

Although little is said of St. Peter's travels, it 
is supposed that he preached in Babylon, be- 
cause he says (I. Pet. 5 : 13), "The Church which 
is at Babylon saluteth you," and he seems to be 
writing in that city. But some think that he 
meant Rome, which is spiritually called Babylon, 
on account of its wickedness. His epistles are 
sent " to the strangers scattered throughout Pon- 
tus, Galatia, Cappadocia, Asia and Bithinia." 
And he is believed to have traveled and preached 
in all those provinces. He knew familiarly the 
beautiful mountains of Cappadocia, Pontus and 
Northern Bithynia. He often passed over the 
plains of Galatia. He threaded the streets of 
Tyana, Melitene, Kaisareeyeh, in Cappadocia. He 
knew Sebaste, Tocat and An, at the base of the 
mountains in Pontus. Familiar to him were the 
seaport towns Trapezus, Poiemonium and Ami- 
sus, where he touched on his coasting voyages 
on the Black Sea as he visited there, and Si- 
nope, Cytorus, Sesamus, and Heraclea. He trav- 
ersed the same road St. Paul had taken from 
Galatia to the West, and he was familiar with 
Nicaea and Chalcedon, cities afterwards famous 
for General Councils of the Church, in which 
his writings aided to bring about the final de- 
cision. This was a large and arduous field. 
Surely more than enough to tax his strength. 

We have very contradictory testimony as to 
Peter's residence in Rome. Many believe that 
he was the first Bishop there, and that he held 
that diocese for twenty-five years, that he was 



APOSTLES AND 

crucified with his head downward, at the same 
time and place where St. Paul was beheaded. 
Others prove to their satisfaction that St. Peter 
never was in Rome. On the whole, could we 
impanel a jury of the historians who speak of 
his sojourn in Rome, we could at best get only 
the verdict, " Not proven." 

All agree, however, that he closed his noble ca- 
reer with a martyr's death, and that being offered 
the choice as to the mode, he selected the cross 
for the Master's sake, but would have his head 
downwards as unworthy to be treated exactly 
like his Lord. The account seems to be a nat- 
ural one, especially in view of Christ's remark- 
able words to Peter, and John's comment on 
them : " Verily, verily, I say unto thee, when 
thou wast young thou gircledst thyself and walk- 
edst whither thou wouldest ; but when thou shalt 
be old, thou shalt stretch forth thy hands, and 
another shall gird thee and carry thee whither 
thou wouldest not. This spake he, signifying" by 
what death he should glorify God. 1 ' 

ST. JOHN, THE EVANGELIST AND APOSTLE. 

Youngest of the twelve, St. John was among 
the first to follow our Lord. His mother, Sa- 
lome, the wife of Zebedee, brought her two sons 
James and John to the Saviour. Well knowing 
their worth, she asked with all a mother's pride, 
and in view of the temporal throne which Jesus 
was expected to establish, that they might sit, 
the one on his right hand, the other on his left 
in that kingdom. Judging of the fidelity and 
ability of their career as Apostles, we can not 
doubt that the mother was quite correct in her 
belief that as statesmen they would have ex- 
celled. Her ambition was the more natural, be- 
cause her family was neither obscure nor poor. 
She felt that she and hers were entitled to spe- 
cial consideration. It has been supposed by 
some of the early writers of the church that Sa- 
lome was a sister of Jesus ; others think there is 
evidence that she was the sister of Mary, Mother 
of Jesus. If there were some such family rela- 
tion, it makes her claim the more natural. 

The calling of John and his brother James to 
follow Jesus has been given on a previous page. 
St. Mark adds that they " left the hired servants" 
with their father, implying that Zebedee was an 
employer, and, therefore, a man of some means. 



EVANGELISTS. 343 

While St. Peter stands next to St. Paul in the 
space occupied by his history in the New Testa- 
ment, St. John is next to the " Great Apostle of 
the Gentiles " in the proportion of the author- 
ship of its books. In this respect he is a con- 
trast to his namesake John the Baptist, whose 
writings (if there were any) are not among the 
pages of Inspiration. John the Evangelist (this 
word meaning " Gospel writer "), Zebedee's son, 
was not forward in disputing, or asking ques- 
tions, or in leadership. His was the trustful, 
loving, quiet spirit wbich at once received all the 
Lord's teachings and obediently followed Him, 
winning for himself the peculiar title, " The 
beloved disciple," and this, too, without exciting 
the jealousy of the others. So amiable was his 
temper by the power of divine grace, that men 
who, as rivals, might otherwise have envied him, 
seem to have rather rejoiced with him even in 
a promotion which comparatively cast them- 
selves into the shade. The title, " The Beloved 
Disciple," proclaims tenderness of heart in both 
our Saviour and John. When, at the last Supper, 
John leaned on his Master's bosom, we behold a 
familiarity probably habitual. 

As St. Paul was the great Apostle of faith, St. 
James of works, so was St. John of love. Each 
of these was essential to the beautiful symmetry 
of Christianity. Imagine the New Testament 
without St. John! Destitute of his love throb- 
bing through it, how much less it would be to 
us ! The Apostle of Christian love has written 
that little word for us one hundred and nine 
times ! And the sentiments with which it is 
incorporated are peculiarly precious. No writ- 
ings of our nearest friends can be more soothing 
and comforting than his. How near they bring 
the reconciled sinner to God ! Our Saviour hon- 
ored John peculiarly when he was one of the 
three, chosen to witness the Transfiguration, the 
raising of Jairus' daughter, the agony in the Gar- 
den, and when with three others, he heard on 
Mount Olivet the terrific prediction of the de- 
struction of Jerusalem and the end of the world. ' 
And in addition to those marks of favor, he, 
with Peter, prepared the Passover for the Sav- 
iour, and when the thirteen were at the table, 
he alone reclined on the Master's bosom, and 
was beckoned to by Peter to ask who should be, 
the betrayer, and on asking obtained the answer. 



APOSTLES AND 

That this latter was an experience of peculiar 
value to him, is evident from the fact that no 
other writer records it, and that he, having had 
it in mind for years, set it down in his old age. 

Of all the men who followed Christ, this dis- 
ciple was nearest during the trial, and at the 
cross, and he was first at the Sepulchre after the 
Resurrection. And to him at the cross was 
given the precious charge, among the seven last 
words of the Saviour : " Son, behold thy Mother ! " 
"From that hour this disciple took her to his 
own home." The facts that John had a home 
of his own, and that he was the youngest disci- 
ple and destined to outlive all the rest, were good 
reasons why he should take charge of the Mother 
of Jesus, but above these the crowning consid- 
eration was the amiable character that could 
ensure a peaceful home for the desolate mother. 

St. John's intensity of devotion to the Master 
not only brought him first to the Sepulchre, but 
was the reason why in that race he "did outrun 
Peter." A few days afterwards, when Peter had 
been thrice asked by Jesus, " Lovest thou Me *? " 
he wishing evidently to distract attention from 
his embarrassment, " Turning about seeth the 
disciple whom Jesus loved following, which also 
leaned on His breast at Supper and said: Lord, 
who is he that betrayeth Thee?" What a long 
paraphrasis John here uses. Mingled modesty 
and self-congratulation, or affectionate gratitude. 
" Peter, therefore, seeing him, saith to Jesus : 
Lord, and what shall this man do ? Jesus said 
if I will that he tarry till I come, what is that 
to thee? Follow thou me. This saying there- 
fore went forth among the brethren, that that 
disciple should not die; yet Jesus said not unto 
him that he should not die ; but, if I will that 
he tarry till I come, what is that to thee ? " 
" Then went this saying abroad among the breth- 
ren that that disciple should not die ; yet Jesus 
said not unto him he shall not die, but if I will 
that he tarry till I come, what is that to thee ? " 

The early Christians believed that they might 
live to see the second coming of Christ ; and, 
therefore, they more easily thought that by spe- 
cial promise like this St. John might do so. The 
promise is, indeed, mysterious, but may it not 
mean that St. John was to tarry on earth until, 
in the visions in Patmos, he had seen the Lord 
as He will come ? 



EVANGELISTS. 

The account of St. John after the resurrection 
is still more scant than that before. We first 
find him with Peter, going up to the "temple 
at the hour of prayer, being the ninth hour" 
(that is, three in the afternoon, the hour of the 
daily evening sacrifice). "And a certain man 
that was lame from his mother's womb was car- 
ried, whom they laid daily at the gate of the 
temple, which is called Beautiful, to ask alms 
of them that entered into the temple: who, 
seeing Peter and John about to go into the tem- 
ple, asked to receive an alms. And Peter, fasten- 
ing his eyes upon him, with John, said, Look 
on us. And he gave heed unto them, expect- 
ing to receive something from them. But Peter 
said, Silver and gold have I none, but what I 
have that give I thee. In the name of Jesus 
Christ of Nazareth, walk. And he took him by 
the right hand and raised him up ; and imme- 
diately his feet and his ankle-bones received 
strength. And leaping up, he stood, and began 
to walk ; and he entered with them into the 
temple, walking and leaping, and praising God. 
And all the people saw him walking and prais- 
ing God. And they took knowledge of him, 
that it was he which sat for alms at the Beau- 
tiful Gate of the temple; and they were filled 
with wonder and amazement at that which had 
happened unto him." Then Peter preached a 
sermon which resulted in the conversion of five 
thousand. 

That very evening these two Apostles were 
thrown into jail by the authorities, and the next 
day were called to account before the high 
priest and his kindred. Again the answer is 
made by Peter and with courage. " Now, when 
they beheld the boldness of Peter and John, and 
had perceived that they were unlearned and igno- 
rant men, they marveled ; and they took knowl- 
edge of them, that they had been with Jesus. 
And seeing the man which was healed standing 
with them, they could say nothing against 
it. But when they had commanded them 
to go aside out of the council, they conferred 
among themselves, saying, What shall we do to 
these men? For that indeed a notable miracle 
hath been wrought through them is manifest to 
all them that dwell in Jerusalem ; and we can 
not deny it. But that it spread no further 
among the people, let us threaten them, that 



APOSTLES AND EVANGELISTS. 



345 



they speak henceforth to no man in this name. 
And they called them and charged them not to 
speak at all, nor teach in the name of Jesus. 
But Peter and John answered and said unto 
them, Whether it be right in the sight of God 
to hearken unto you more than unto God, judge 
ye ; for we can not but speak of the things which 
we saw and heard." The healed man was more 
than forty years old. When set free, Peter and 
John returned to their friends and told them 
all that had happened. And then all raised 
their voices in a well-known Psalm of praise 
and prayer. No sooner was it over than "the 
place was shaken where they were gathered to- 
gether, and they were all filled with the Holy 
Ghost." It was then that the hearts of the dis- 
ciples in Jerusalem were so united in love, that 
they sold all their possessions, gave the proceeds 
to the Apostles, and lived from a common purse. 
Not one word is reported as from John in this 
most extraorclinar)^ outburst of love, but the re- 
sult is so strikingly characteristic of his influ- 
ence, that we may well believe that he was 
largely instrumental in bringing it about. 

The next and last time when Peter and John 
were together, so far as the record goes, was at 
the laying on of hands on those Samaritan men 
and women who had believed and been baptized. 
The candidates were baptized by the deacon Phil- 
ip, and afterwards the Apostles gave the other 
rite which was the means of conveying an addi- 
tional gift of the Holy Ghost. Thus the Apos- 
tles both by baptism and the laying on of hands 
shared with others the Pentecostal gift, which 
had been bestowed on them in the form of fiery 
tongues. 

It is thought that the Mother of Jesus passed 
to her reward fifteen years after St. John "took 
her to his own home." And this Apostle, hav- 
ing resided in Jerusalem until after the council 
described in Acts xv, went to Ephesus. Some 
say that he did not leave the Holy City until 
after the great war with Rome, A. D. 66 or 70. 

Ephesus was the noblest city of Asia Minor, 
and was situated on its southwest coast, at the 
mouth of the river Cayster. As the " Eye of the 
East" it was a great port in the immense trade 
between Rome, the East and Egypt. Its capa- 
cious harbor was well filled with shipping. Its 



great docks were covered with merchandise of all 
lands. Its men of wealth erected costly homes. 
Its vast theatre, cut out of solid rock in a hill, 
can still be identified. The city was at first col- 
onized by Androclus, the son of Codrus, king of 
Athens. It grew rapidly, welcoming both Asiat- 
ics and Greeks. It was successively conquered 
by Croesus, the Persians, the Macedonians, and 
the Romans. In 262 A. D. the Goths gave it its 
death blow. Only twenty inhabitants now live 
on its site. They call their village Ayasalak, 
meaning " Holy Theologian," evidently from St. 
John the Divine. 

Is it not a satire on human, commercial, and 
heathen pride, that the entire city, once so pop- 
ulous and glorious, should perish, and that even 
its name should vanish from the map of the 
world, and its site be named after St. John? 
When first he landed there, he was but a fish- 
erman, of the despised, conquered and scattered 
Jewish race; a refugee, it may be, from the then 
lately fallen city of Jerusalem. And now all 
who were once illustrious in Ephesus are for- 
gotten, and the only name now commemorated 
there is that of the once obscure Jew ! 

The Emperor Domitian in the last year of his 
reign banished St. John from Ephesus to Pat- 
mos, a bleak, rocky island of the Mediterranean. 
It was on this island, and when "in the spirit 
on the Lord's day," that this Apostle received 
the wonderful Apocalypse. The Emperor Nerva, 
A. D. 96, restored him to liberty, and he returned 
to Ephesus, where he wrote his Gospel and Epis- 
tles. He seems to have exercised an apostolic 
supervision over a wide area in Asia Minor, and 
his influence was felt for centuries, and is yet a 
power in all that region. 

According to Jerome, he continued to preach 
long after his natural strength abated, and when 
too feeble to walk he was carried to church every 
Sunday, and could only repeat his favorite words: 
"Little children, love one another." A story is 
told of his hearing that a former pupil had be- 
come a highway robber. St. John searched for 
him in the forest, tracked him to his lair, and 
plead with him so earnestly that he won him 
back to Christ. 

Tertullian alone vouches for the account of 
St. John's failure to be a martyr. He has been 



346 APOSTLES AND 

called " a martyr in will, but not in deed," be- 
cause he was thrown into a caldron of boiling 
oil, from which he escaped unharmed. 

The Gospel of this writer naturally divides 
into three parts. A heretic named Cerinthus 
had poisoned the minds of the Ephesians with 
many strange errors, by mixing together some 
of the sublime truths of Christianity with no- 
tions of Jews and philosophers. Against him 
St. John directs the first eighteen verses. From 
that point to chapter 20, verse 29, are given 
abundant proofs from Christ's words and works 
for the doctrine at the beginning of the Gospel. 
The third part is personal about the writer and 
his object in writing. 

The First Epistle of St. John is general or as 
in the Greek, catholic, or universal, being not 
directed to any one city or district, but for all, 
without limit. It has six sections : Section .One 
comprises the first seven verses, in which the 
true double nature of Christ is set forth and 
false teachers are opposed, and holiness and faith 
are declared necessary for communion with God. 
Section Two dwells on the universality of sin 
and our Blessed Lord's redemption, the tests of 
genuine belief and the necessity of keeping the 
commandments, of loving the brethren, and of 
shunning the world. Section Three emphasizes 
the truth (then denied by some) that Jesus is 
Christ. Section Four shows the privileges of 
true believers, their joy and duties, and the tests 
of the sons of God. Section Five gives means 
of recognizing Antichrist and false believers, and 
exhorts to true brotherly love. Section Six pre- 
sents the union of faith with regeneration, love 
to God and His children, obedience to the Father 
and the victory over the world ; repeating that 
Jesus is truly the Son of God, able to save us 
and to hear our prayers and intercessions. The 
conclusion reviews and repeats the preceding 
parts, rebukes inconsistency, and warns against 
idolatry. 

To every devout Bible reader this is a favorite 
Epistle as a most efficient aid to self-examina- 
tion as the test whether he is in the faith. One 
part of the book has been the subject of much 
controversy, chap. 5 : 7-8, about the heavenly 
witnesses. The words are these : " For there are 
three that bear record in heaven, the Father, the 
Word, and the Holy Ghost, and these three are 



EVANGELISTS. 

one : And there are three that bear witness in 
earth, the spirit, and the water, and the blood, 
and these three agree in one." The New Ver- 
sion omits the entire clause as not being found 
in all ancient manuscripts, but the doctrine of 
the words is so abundantly proven in other parts 
of Scripture that the omission makes no change 
in the faith of Christians. The earliest date as- 
signed for the writing of this Epistle is A. D. 62, 
and the latest A. D. 92. 

The Second Epistle of St. John, addressed to 
the " Elect Lady," is supposed by some to be 
addressed to a person, by others to .the Church. 
It is an epitome of the first, besides being a com- 
mendation of care in Christian nurture of chil- 
dren, and an exhortation to continuance in the 
faith and to love and charity. 

The Third Epistle is addressed to Gaius. There 
seem to be three of this name mentioned in the 
New Testament. One in Corinth, called by St. 
Paul his " host and host of the whole Church ; " 
one in Macedonia, who was with St. Paul at 
Ephesns ; and one in Derbe, a fellow-traveller 
of St. Paul. The Gaius addressed by St. John 
is so praised for hospitality that he may have 
been the Corinthian of that name who is com- 
mended by St. Paul for the same virtue. Be- 
sides his excellence in this respect, his firmness 
in the faith is well spoken of, and he is cau- 
tioned against Diotrephes, who was a "troubler 
in Israel; " while he is commended to Demetrius 
as a true friend. 

The Revelation of St. John the Divine : This, 
the last and most mysterious book in the Bible, 
was very early received and commented on as 
inspired. It is called "The Apocalypse," the 
Greek word for "Revelations." The peculiar 
dignity and majesty of the thought, style and 
illustrations vindicate their claim to have come 
from God. The Book is divided into two prin- 
cipal parts. Part One deals with the then pres- 
ent, the seven churches of Asia. Part Two is de- 
voted to the future of the world and the Church, 
reaching on to the grand view of "the end of 
things created," and even beyond to the beati- 
fic vision, the realms of bliss, and the King in 
His beauty. There is much in the book that is 
obscure, the prophecies yet unfulfilled, but there 
is also very much that is practical and full of 
I comfort. The churches in all ages have profited 



APOSTLES AND EVANGELISTS. 



347 



by the letters to those in Asia, and the afflicted 
and the dying have been supported and cheered 
by the unequalled and ravishing descriptions 
of heavenly happiness. Dealing with the great 
themes of historical epochs, the millennium, the 
judgment, the last days, hell, heaven, and end- 
ing with the prayer, "Amen. Come, Lord Jesus," 
it brings the. inspired volume to a close with a 
sense of harmony like that created by the key- 
note at the end of a perfect anthem. 

ST. MATTHEW. 

This Apostle was surnamed Levi, and was the 
son of Alpheus. Matthew Avas a Galilean, but 
nothing is known of his history before his call to 
be a disciple, except that he was a tax-gatherer 
and sat like a Government revenue employee 
" at the receipt of custom." As such, he was 
probably of obscure birth and associations, and 
belonged to a class despised by the ordinary 
Israelite. This was natural on account of the 
odium attached to the tribute forcibly exacted 
by the tyrannical Romans from the conquered 
Hebrews, and on account of the dreadful cruel- 
ties and injustice often associated with the tax. 
As an example of such, Herod, in Jerusalem on 
one occasion, had the gates closed until he had 
proscribed a certain number and had all their 
property seized. And just after this, a demand 
being sent by Antony and Cleopatra for an in- 
creased levy to help pay for their dreadful ex- 
travagance in Egypt, forty-five men of wealth 
were murdered in cold blood at Herod's com- 
mand, and all their fortunes seized on. In addi- 
tion, Herod was forced to send to his superiors 
all his own crown jewels to make up the re- 
quired sum. Can we wonder at the loathing 
with which Hebrews regarded the tax-gatherer? 
And can we not see that Jesus, in selecting an 
Apostle from such a class, designed to illustrate 
how " things that are despised hath God chosen, 
that no flesh should glory in His presence." The 
preaching of one associated with a business like 
that could not possibly prevail except by over- 
whelming convictions of its superhuman truth 
God willed that Christianity should win its way 
entirely unaided at the first by human favor, 
power or wealth, so that men would be com- 
pelled to acknowledge its divine origin. 

It is thought that Matthew's collecting office 



was at Capernaum, a sea-port town on the west 
coast of the Sea of Galilee, where imports and 
exports paid custom, and passengers by water a 
tax. 

It appears that when Matthew was called away 
from his business to follow Christ, he gave a fare- 
well feast to his friends, and Jesus and His other 
disciples sat down with them. It was on this oc- 
casion that the question was asked by the Phar- 
isees, "Why eateth your Master with the' publi- 
cans and sinners ? " And Jesus said, " They that 
are whole need not a physician, but they that 
are sick." He here also answered the question 
about fasting, and spoke about mending old gar- 
ments with new cloth, or putting new wine into 
old bottles. 

No further mention of Matthew occurs in the 
New Testament except in lists of the Apostles. 
But we know of his presence with the others at 
the Last Supper, and in the upper room where 
" these all with one accord continued steadfastly 
in prayer, with the women, and Mary the Mother 
of Jesus, and with His brethren." He also must 
have been one of those who at Pentecost received 
the fiery baptism of the Holy Ghost ; and no doubt 
he was also present at the first General Council, 
mentioned in Acts xv. 

Socrates, a writer of the fifth century, says that 
Matthew preached in Ethiopia, a territory now 
divided between Nubia, Sennar and Abyssinia; 
and it was a common opinion in ancient times 
that this Apostle was martyred at Nadabia. 

It is generally believed that the Gospel of St. 
Matthew was written in Hebrew within eight 
years after the Ascension, and that very soon 
afterwards the author wrote it also in Greek ; 
and it is said that a copy of this latter was 
found in the grave of St. Barnabas, 485 A. D. 

This Gospel follows very nearly the order of 
time of the events narrated, but sometimes groups 
them more by connection of ideas than time. It 
is remarkable for perspicuity. It dwells more on 
the aspect of the Church as a kingdom than does 
any other part of Scripture, so that with many 
ancients his picture is accompanied with the li- 
on's head, because the lion is king of beasts ; but 
many others give this distinction rather to St. 
Mark. Other marked peculiarities of St. Mat- 
thew's Gospel are the Sermon on the Mount, the 
charge to the Apostles, the illustrations of the 



348 



APOSTLES AND EVANGELISTS. 



nature of His kingdom, the prophecy on Mount 
Olivet, and the magnificent and sublime predic- 
tions of the Judgment. 

ANDREW. 

This Apostle is prominent at the beginning 
of our Saviour's earthly ministry, as the first lay- 
man who brought another to Jesus. For this, 
his day is first in the calendar of those churches 
that observe Saints' days. He thus leads the 
van of the noble army thus commemorated. But 
otherwise he is not a conspicuous figure in the 
Apostolic college. He was of Bethsaida, a son 
of Jona, and a brother of Simon Peter. It was 
Simon whom he brought to Jesus. The narrative 
of this event is elsewhere given in these pages. 
So, too, in the article, " Our Saviour's Life and 
Labors," will be found the record of the second 
and third appearances of Andrew in the Bible, 
the occasion when the multitude was fed with 
four loaves and two fishes, and that when An- 
drew and Philip brought to Jesus the message 
in the Temple, of the Greeks who desired to see 
Him, subsequently accompanying Him to the 
Mount of Olives, and listening there to His pre- 
diction of the fall of Jerusalem. 

These slight allusions to Andrew are all that 
are afforded us in Holy Writ, and we have little 
else to say of him from other sources except 
tradition, there being no authorized history of 
him other than Scripture. From tradition we 
learn that his field of labor was Scythia, Greece 
and Thrace. Thrace was a large territory bor- 
dering on the Bosphorus and the Black Sea, and 
including a portion of what is now Turkey in 
Europe. Scythia was a much larger country, and 
not so definitely known. The name is variously 
interpreted to mean shooters (as indicating their 
superior skill with the bow), or dogs as showing 
that they were a despised race. 

That he had his share of hardship, toil and 
persecution, there can be no doubt. All agree 
that at the last he won a martyr's crown, being 
crucified on the cross the shape of an X, which 
is ever since known as St. Andrew's Cross. 

PHILIP. 

Little Bethsaida was favored as the birth-place 
of several Apostles, among whom was Philip. 
He seems also to have been a fisherman, like 



many of his fellow-citizens. A disciple of John 
the Baptist, he was one of those present at our 
Lord's Baptism and heard John's exclamation: 
" Behold the Lamb of God ! " Some say he was 
the first, others the fourth, to follow Christ. 

His first act recorded in the Bible was to bring 
Nathanael to Jesus. His next was to answer 
Jesus when questioned, "Whence shall we buy 
bread that these may eat?" From this, some 
have thought that he was the caterer for the lit- 
tle society comprising Jesu.s and the twelve. 

On the evening of the last Supper our blessed 
Lord was discoursing with marvelous love and 
sympathy, when He said, "Let not your heart 
be troubled. Ye believe in God, believe also in 
Me." 

Occasionally the disciples interrupted Him 
with questions. When Jesus said, " If ye had 
known me, ye would have known my Father 
also, and from henceforth ye know him and have 
seen him," " Philip saith unto him, Lord, show 
us the Father, and it sufficeth us," "Jesus saith 
unto him, Have I been so long time with you 
and dost thou not know me, Philip? He that 
hath seen me, hath seen the Father; and how 
sayest thou show us the Father?" So to Philip 
we owe it, that he drew from Jesus one of the 
most mysterious and yet soul-satisfying sayings 
of our Lord. No longer need we speculate ! We 
shall see Jesus, and He will be all we ever shall 
see of God the Father. 

Philip is heard from next, as interceding for 
the Greeks, who sought our Lord in the Temple 
on the last Tuesday before the Crucifixion, al- 
luded to on this page in the article on St. Andrew. 

Like several others, this Apostle is for the last 
time named among those who were praying to- 
gether with the Mother of Jesus, before the elec- 
tion of Matthias. Church history adds that he 
preached in Phrygia and died in Hierapolis in 
Syria. 

BARTHOLOMEW. 

This name is in the list of the Apostles, but 
like several others, Bartholomew had no biogra- 
pher. . He is thought to have been the same as 
Nathanael. One reason for this supposition is 
that Nathanael was called to Jesus by Philip, 
and is only once again mentioned by that name. 
And, afterwards, in three out of the four lists of 
the Apostles, Bartholomew's name is next to 




THE TEMPLE OF JUGGERNAUT, INDIA. 



350 



APOSTLES AND EVANGELISTS. 



that of Philip, and Philip is just before him, as 
if in remembrance of the fact of his having been 
first of the two converted. The whole name may 
have been Nathanael Bartholomew. The first 
name means, "The Gift of God," and the second, 
" The sun that suspends the waters." The sec- 
ond name also may express his filial relation- 
ship. Jesus recognized this Apostle as "An Is- 
raelite in whom is no guile." We hear of him 
first as " under the fig-tree," where Jesus saw him, 
apparently when to ordinary mortals he would 
have been out of sight. 

May he not under that tree have had some pe- 
culiar religious experience that marked the place 
and time as of special importance to him? Per- 
haps it was there that he was meditating on some 
old prophecy about the Messiah, so that this call 
to Jesus was really a fulfillment of it. 

" Philip findeth Nathanael, and saith unto him, 
we have found him of whom Moses in the law 
and the prophets did write — Jesus' of Nazareth, 
the son of Joseph." And from the answer, it 
seems that Nathanael knew where Joseph lived, 
for he asked : " Can any good thing come out 
of Nazareth ? " So we owe to him that proverbial 
expression. 

In his first interview with Jesus, Philip learns 
that He was foreshadowed by the type of Jacob's 
ladder, . for Jesus says with solemn emphasis : 
" Verily, verily, I say unto you, ye shall see the 
heaven opened, and the angels of God ascending 
and descending upon the Son of man." Beauti- 
ful figure this to express Our Blessed Lord's 
Mediatorship, by which He in Himself brings God 
clown to man and raises man up to God! The 
only other mention of Nathanael by that name, 
is after the Resurrection of Jesus : " There were 
together Simon Peter and Thomas, called Didy- 
mus, and Nathanael of Cana of Galilee." Thus 
we know that he shared the privilege of wit- 
nessing the second miraculous draft of fishes 
which has been discussed in the article on St. 
Peter. We also thus learn that Nathanael was 
of Cana. From his fishing with Peter, he is sup- 
posed to have been a fisherman by vocation. We 
know that he was with the remainder of the 
eleven at the several interviews with Jesus after 
the Resurrection, and at the Ascension, and also 
that after that, he assembled in prayer with them 
and with " The Mother of Jesus," and with her 



he thenceforth vanishes from the pages of inspi- 
ration. 

Eusebius writes that Pantsenus found a copy of 
the Hebrew Gospel of St. Matthew among the 
Indians, and that it had been left there by the 
Apostle Bartholomew. Jerome says the same. 
However, as the name " Indian " was anciently 
used for several nations, this account leaves the 
scene of Bartholomew's labors very uncertain. 
Mosheim and Neander think that it was Arabia 
Felix inhabited by Jews, because they could un- 
derstand Hebrew. 

There is an uncontradicted tradition that this 
saint Avas flayed alive, and then crucified head 
downwards at Albanopolis in Armenia, or as 
Nicephorus wrote, at Albanopolis in Cilicia. 
There was a spurious Gospel written in his 
name. St. Bartholomew is commemorated on 
August 24th, in churches that observe Saints' 
days. 

JAMES, THE JUST. 

James, the son of Cleopas, or Alphseus and 
Mary, was also called James the Less. St. Jerome 
says that his mother was the daughter of Aggi, 
brother of Zacharias, the father of John the Bap- 
tist, and hence he was called our Lord's brother, 
as being of his kin. And in this sense many un- 
derstand the expression used also of others, " The 
Lord's brethren." In Galatians, I : 13, we read 
of " James, the Lord's brother," but scholars ad- 
mit it to be difficult to decide which James this 
is. The name of James, the son of Alphseus, is 
found in the list of the Apostles, but there is 
no account of the time, place, or manner of his 
call. 

At the council at Jerusalem he seems promi- 
nent. St. Paul calls on him first when coming 
to Jerusalem. In the grand argument in 1. Cor- 
inthians, on the Resurrection, it is said that 
the Risen Saviour appeared to James, as if He 
vouchsafed to him a special private interview. 
In Galatians "certain" are mentioned, "who 
came from James," and the inference is that at 
that time his influence was on the side of Jewish 
exclusiveness, as contrasted with the new liber- 
ality of St. Peter's vision in Joppa, and of the 
Jerusalem Council, admitting Gentiles to full 
Gospel privileges. Antiquity unites in calling 
this James the first Bishop of Jerusalem. 

His conspicuous devotion to The Master won 



APOSTLES AND EVANGELISTS. 351 



for him the title, " The Just." In A. D. 62, at 
the Passover, he was crowned with martyrdom. 
According to tradition, the enraged Jews cast 
him from the battlements of the Temple and 
then beat him to death with a fuller's club. On 
his knees, at the very last, like Jesus and Stephen, 
he prayed for his murderers. 

JUDE. 

This Apostle is also called Thaddeus and Leb- 
beus. His father was Alpheus, so that he was 
brother of James, the Less. One question of his 
to Christ is recorded : " Lord, how is it that thou 
wilt manifest thyself unto us and not unto the 
world?" 

He was with the other Apostles after our 
Lord's Ascension, and on the day of Pentecost. 
It is thought that he preached and wrought mir- 
acles through Judea. It is also believed that he 
labored in Arabia, Syria, Mesopotamia and Per- 
sia. Truly an extensive field. There is, how- 
ever, no authentic itinerary of him, nor any ac- 
count of his death. Eusebius relates that he 
was married and had children. Domitian, the 
Emperor, was informed that some descendants 
of king David still survived. He ordered them 
to be brought before him. They proved to be 
two grandchildren of the Apostle Jude, the 
brother of our Lord. On being asked their vo- 
cation, they said that they were farmers. They 
replied to other questions that the kingdom of 
Christ was spiritual, and that it would not ap- 
pear till the end of the world, and so they were 
permitted to return unmolested to their fields, the 
Emperor pronouncing them harmless. 

THOMAS. 

This Apostle is also called Didymus, or twin. 
He was probably born in Galilee, but there is a 
tradition that his native city was Antioch, and 
that he had a twin sister named Lysia. When 
word was brought to Jesus that Lazarus was 
dead, Thomas said, " Let us go that we may die 
with him." He thus seems to show a perfect 
readiness to die, and a great love for the departed 
friend. 

The most remarkable record concerning Tho- 
mas was his refusal to believe in the Resurrection 
of Jesus, until he had put his fingers into the 
prints of nail and spear. But as the Master per- 



mitted this test and rebuked him not, it would 
seem that a reasonable skepticism which yields 
only to sufficient evidence is no sin, and is likely 
to be furnished such proofs as will give the 
needed faith. It is said that Thomas preached 
in Parthia and Persia, and that he died in 
Edessa. 

SIMON. 

This Simon was called Zelotes, and is supposed 
to have been naturally of an ardent, enthusiastic 
temperament. Another of his appellations is 
Canaanite, implying that he was a Gentile of 
Cana, in Galilee, and some have thought him 
the bridegroom at the famous marriage there. 
There is no mention of any word or act of this 
Apostle in Holy Writ. We have merely his 
name among the twelve. According to tradition 
he preached in Northern Africa, from Egypt to 
Mauritania, and went as far as the Isle of Britain. 

JAMES. 

This is the name of two and perhaps three per- 
sons mentioned in the New Testament. Of these 
we write now of the son of Zebedee, and brother 
of John, the Evangelist. For some unknown 
reason he was called "the great." These brothers 
were fishermen on the Sea of Galilee, and prob- 
ably lived in Bethsaida. Zebedee's wife was 
named Mary Salome. Some have believed that 
she was sister of the Virgin Mary, but there is no 
accepted authority for the belief. 

James shared with Peter and John the four 
privileged meetings at the raising of Jairus' 
daughter, the Transfiguration, the prediction of 
the destruction of Jerusalem, and the night watch 
in Gethsemane. He seems to have been willing 
at first to claim with John the best offices of the 
expected temporal kingdom of Christ, as his 
mother, in his presence, asked them for her two 
sons. Jesus calls them Boanerges, meaning 
" Sons of Thunder." 

To James the great, belongs the honor of hav- 
ing been the first Apostle to die for Christ, as 
he was beheaded by Herod, in Jerusalem. Sev- 
eral Spanish writers claim (apparently without 
reason) that this Apostle once made an exten- 
sive missionary tour, particularly through Spain, 
and that his body was carried to that land for 
burial. It is related by Clement of Alexandria, 
that the officer who led St. James to the scene 



352 APOSTLES AND 

of martyrdom, was converted on the way by his 
noble spirit and conversation, avowed his faith, 
and was beheaded with him. 

ST. MARK 

Was not one of the Apostles, nor was he a com- 
panion of Jesus. But he is supposed to have 
been one of the original seventy disciples. In 
Acts xiii, he is also called John. The only allu- 
sion to his family is where we read in Colossians, 
that he was " sister's son- to Barnabas." We 
may well believe that his uncle, a man "full of 
the Holy Ghost," helped to turn his mind, and 
perhaps that of his mother, towards Christ and 
His ministry. The piety of his family rendered 
his home a favorite meeting-place for the early 
Christians, for when Peter escaped from prison 
by the help of the angel, " he came to the house 
of Mary, the mother of John, whose surname is 
Mark; where many were gathered together and 
were praying." 

St. Mark was probably a Jew. As St. Peter 
calls him his " son," he is supposed to have been 
a convert and companion of his, and to have 
written his Gospel by dictation of that Apostle. 
St. Barnabas, no doubt, introduced him to St. 
Paul, who accepted him as a companion in many 
of his travels, as is duly mentioned in the article 
in this volume on St. Paul. 

The time of the writing of St. Mark's Gospel 
is unknown. But its genuineness has never 
been questioned by the primitive Church. All 
agree that it was written in Rome, and from the 
last verse we judge that the Apostles were then 
scattered far and wide on their various missions, 
as he says, " They went forth and preached every- 
where, the Lord working with them, and confirm- 
ing the word with signs following." 

As the Apostles did not all quit Judea before 
about A. D. 50, it is thought the date for this 
Gospel must be about 60 to 65 A. D. Very many 
say that it was called for by many who had 
heard St. Peter preach, and who desired the Gos- 
pel in a permanent form. All that relates to 
Peter is narrated with as much exactness as if 
it had been written by that Apostle himself. 
There is beautiful candor in showing all his 
weaknesses and faults, and true humility in 
mention of his virtues. It is evident that Peter 
witnessed all that is related in this Gospel, and 



EVANGELISTS. 

the particularity of an eye-witness is continued 
throughout. One peculiarity is faithful deline- 
ation of the human in Christ. His gestures and 
motions are noticed as if watched by a loving 
and dutiful disciple. There is such a similarity 
in parts to the Gospel of St. Matthew, that some 
have thought it must be a condensed copy of 
the older Gospel, but proofs of independence are 
sufficient to encourage the prevailing opinion 
that the writer had never seen the book of St. 
Matthew. 

It was the belief of some that St. Mark was 
martyred. On the other hand, Eusebius, the first 
church historian, and Jerome, who gave us the 
Latin version of the Old Testament, both wrote 
that after writing his Gospel, he delivered it to 
those who had asked for it, and departed into 
Egypt. He is supposed to be the father of the 
Church in Alexandria, where he died and was 
buried in the eighth year of Nero's reign. 

His Gospel contains sixteen chapters, and 
these may be divided into three parts. Part One, 
the first thirteen verses, comprises the history of 
events from the Saviour's baptism to the more 
public portion of His work on Earth. Part Two, 
from the fourteenth verse of the first chapter 
to close of tenth chapter, contains the sermons 
and doings of our blessed Lord from the first 
Passover to the second, and also an account of 
what took place in His career, from the third to 
His last Passover. Part Three, the remainder of 
the Gospel narrates the transactions of Holy 
Week ; our Lord's Triumphal Entry into the 
Holy City on Palm Sunday ; Passover- day, that 
is, from Thursday evening to Friday evening of 
Holy Week, including the institution of the 
Lord's Supper ; our Lord's agony in the Garden 
of Gethsemane, His betrayal by J udas, his trial, 
crucifixion, burial, resurrection and ascension. 

Much controversy has arisen as to whether the 
last five verses of the Gospel really were written 
by St. Mark. The only reason for doubting it 
is, that some ancient manuscripts are without 
them. But the weight of argument is in their 
favor, and they are retained in the latest trans- 
lation. 

ST. LUKE. 

The little we know of St. Luke increases our 
desire to know more. The artist, the accom- 
plished scholar, the skillful physician, the trav- 



PILGRIM COSTUMES. 



THE SHIP MAYFLOWER. 




LANDING OF THE PILGRIMS. 



354 APOSTLES AND 

eler, the elegant writer, the amiable and faithful 
friend, what chapters for an interesting biog- 
raphy he could have furnished. In these days, 
when lives of many unimportant men are writ- 
ten, when inane details fill pages of stupid books, 
how much we would prefer more knowledge of 
such a man as St. Luke. But God knows what 
is best for us, and in the few details given of 
this servant of His, He suggests far more than 
He sets forth. His name is a contraction of 
Lucanus, and shows a heathen ancestry. As the 
free Roman despised the practice of medicine, 
Luke must have been either a slave or a freed- 
man. There is no certainty that he was a Jew, 
although from his having traveled with St. Paul, 
many infer that he was. Nor is the notion that 
he was one of the 70 disciples, consistent with 
his professing that he was not an eye-witness of 
the life of Jesus. The opinion prevails that he 
was a Gentile, who when young, had become a 
proselyte to Judaism, and that in Antioch, his 
native city, he Was converted to the religion of 
Jesus. He was not an Apostle, nor is there 
any reason to think, as some have done, that he 
was one of the two who walked with the risen 
Saviour to Emmaus. 

We first hear of him as starting with St. Paul 
from Troas just after the vision of the "man of 
Macedonia," who said, " come over and help us." 
This was a most important crisis in the annals 
of Christian missions. When first about to com- 
mence planting the Church in Europe, it was 
well that the little band should be reinforced by 
such an one as St. Luke. It is conjectured that 
St. Paul's failing health rendered it expedient 
to have a physician with him. The duty of pri- 
vate secretary was added, so that the doctor was 
missionary annalist also, and recorded in the 
" Acts," the account of this and subsequent 
journeys. 

The voyage from Troas to Philippi, across the 
yEgean Sea, was full of interest and beauty. As 
the little, missionary band stood on the wharf, 
ready to depart, " the morning star appeared 
over the cliffs of Ida. The sun rose and spread 
the day over the sea and the islands as far as 
Athos and Samothrace. The men of Troas awoke 
to their trade and their labor. Among those who 
were busy with their shipping in the harbor, 
that morning," Ave know now the names of only 



EVANGELISTS. 

four, Paul, Timotheus, Silas and Luke. How 
utterly unconscious all the others of the impor- 
tance of these four. How divinely conscious these 
four of the world-embracing and world-endur- 
ing consequences of this voyage. At the longest, 
it could have occupied five days, but with a favor- 
ing wind it was only two days, before they, for 
the first time, set foot in Europe, at Philippi. 
This city had been founded by the father of 
Alexander, who named it after himself. Its site 
had been known as " The place of fountains," on 
account of its many springs. It is associated 
with the growth of the Macedonian Empire and 
the dawn of the Roman, and now Paul, Timo- 
theus, Silas and Luke, four conquerors, arrived 
to lay here the foundation of another Empire, 
wider and more enduring than either. 

In the article on St. Paul, enough has been 
said of what transpired here during this first 
visit. On departing for the South, St. Paul left 
the infant Church at Philippi in charge of Tim- 
othy and St. Luke. From this point until St. 
Paul's return to the city, St. Luke writes like an 
historian, recording the accounts reported by 
others, although he uses the first person, as an 
eye-witness, in writing up the journey from 
Troas to Philippi, and the subsequent history of 
St. Paul, from his last arrival at Philippi until 
his last Roman imprisonment, during which time 
St. Luke was his constant companion. 

It has been conjectured that Luke's special 
work was like that of our navy chaplains, prin- 
cipally among seamen. Certain it is, that his 
reinforcing with his professional skill, the preach- 
ing of St. Paul, and his doing the work of an 
evangelist, has been a great inspiration to mod- 
ern medical missions. Christians are specially 
effective in converting the heathen, when they 
have as co-laborers religious physicians to de- 
monstrate that Christianity alone of all religions 
teaches the proper care of the human body, and 
is associated with genuine medical science. 

We do not hear of St. Luke again until in 
Acts xx : 6, he says, "We sailed away from Phil- 
ippi after the days of unleavened bread, and 
came unto them to Troas in five days, where we 
tarried seven days." There St. Luke was a sym- 
pathetic witness of St. Paul's labors. He shared 
" The breaking of bread on the first day of the 
week," and heard the speech " prolonged " " until 



APOSTLES AND EVANGELISTS. 355 



midnight," and saw Eutychus fall from the third- 
story window and revive again, and so through 
all the remainder of St. Paul's life. This sacred 
writer never mentions even his own name ex- 
cept when necessary. We discover him princi- 
pally by the first pronoun. He never points at 
any of his own doings or virtues. But in Co- 
lossians, St. Paul calls him " Luke, the beloved 
physician." How much is implied in these four 
words, they can understand who know by expe- 
rience how one's love and gratitude go out to- 
ward the faithful doctor to whom, under God, 
is due recovery and health. Had some one else 
recorded the history of St. Paul we might have 
known some examples of relief and cure ascribed 
to the skill of " the beloved physician." But it 
is enough for him that his record is on high, and 
for us that we know as much about him as the 
Holy Spirit has deemed best for us. Another 
touch of love and pathos is given in St. Paul's 
writing from his Roman prison : " Only Luke is 
with me." Faithful friend, whom "bonds and 
imprisonment " could not drive to desertion ! 

The close of his career is no better known than 
its beginning. There is no account of his mar- 
tyrdom, and the inference is that he was among 
the few of the early Christian workers who died 
a natural death. Antiquity was ever unanimous 
on the writings of St. Luke. A few in modern 
days have endeavored to dispute the authority 
of the first two chapters of his Gospel, but in 
vain. All true criticism shows that the Gospel 
is complete as it stands. 

This writer excels for classic purity and beauty 
of diction of style, and in his Gospel gives some 
most valuable items not elsewhere recorded. The 



touching parable ot the lost sheep, the lost mon- 
ey, the prodigal son, and that of the rich man 
and Lazarus; the account of the two disciples 
walking with the risen Saviour to Emmaus; the 
parable of the good Samaritan, the story of Mar- 
tha and Mary, the miracle of the dumb devil, 
one version of the Lord's Prayer, the parable of 
the rich fool and his barns,' that of the barren fig 
tree, the Sabbath-day healing of the man with 
dropsy, the parable of the great supper, the heal- 
ing of the ten lepers ; the stories of the importu- 
nate widow, of the Pharisee and publican, of the 
ruler who would follow Christ, but was hindered 
by his riches ; the cure of a blind man at Jeri- 
cho, the notice of Zaccheus, the parable of the 
ten pieces of money, besides many very impor- 
tant discourses of Christ, are among the things 
handed down to us principally or only by St. 
Luke. 

The best authorities agree that this Gospel was 
written in Greece about 63 or 64 A. D., and pri- 
marily for the use of Gentile believers. St. Luke 
pays less attention than St. Matthew to the or- 
der of time, and groups his subjects more freely 
together as suggested by their natural relations. 

MATTHIAS. 

This was the successor of Judas, and was the 
first one added to the apostolic college after the 
Resurrection. He was elected by lot, in accord- 
ance with a speech made by Peter, and in an- 
swer to prayer. He had been one of our Lord's 
seventy disciples, and an eye-witness of the Mas- 
ter's earthly ministry, and was therefore quali- 
fied, like the others, to bear witness. 

— Rev. Wm. C. Hopkins. 




THE STAE OF BETHLEHEM. 

" A bright light fell upon the path before them. 
[See p. 184.] 



No. 11- Modem Palestine. 



DIVISIONS. 

Batanea. F — c 

Galilee C — c 

Iturea E — b 

Judea C — e 

Moab D — f 

Perea D — d 

Phenicia C — b 

Syria D — a 

Tetrarehy of Philip E— c 

RIVERS. 

Abana E — a 

Arnon D — f 

Bel us C— c 

Crocodile B — c 

Jabbok D — d 

Jordan D — b 

Kanah B — d 

Kishon C — c 

Leontes. D — a 

Nahr el Aujeh B— d 

Nahr Falik C— d 

Nahr Bubin B— e 

Pharpar E — b 

Yarmuk D — c 

WADYS. 

Ajlum D — d 

El Adar B— f 

Farid C— d 

Ghuzzeh B— f 

Hadur D — e 

Jalud C — c 

Kelt C— e 

Kerak D— f 

Safiyeh B — e 

Yabes D — c 

Zerka Main ..I)— e 

MOUNTAINS 

Ebal. C— d 

Gerizim C — d 

Hermon D — b 

Jebel el Tur (Tabor). . .C— c 

Lebanon D — a 

Pisgah D — e 

Tabor C— c 

SEAS. 

Bahr Lut (Dead) D-f 

Bahr Tubariyeh 

(Tiberias). .D—c 

Dead D— f 

Galilee D- c 

Mediterranean B — c 

Merom D — b 



CONVENTS. 

D. Eophbat C— a 

K. Jurrah C — a 

Mer Elyas (church) C — a 

TOWNS AND RUINS. 

Abbek C— e 

Abdeh C— b 

Abel Meholah D— d 

Abil D-c 

Accho C — c 

Adas C— e 

Adbun...." C— b 

Ahu Shusheh D — c 

Ai C— e 

Aiha D — a 

Ain C— d 

Ain es Sultan C — e 

Ajalon C — e 

Alia C— b 

Amateh D, — c 

Amwas B — e 

Anab B— f 

Anab C — f 

Ararah C — f 

Aroer D — f 

Arsuf B— d 

Ary E — c 

Ashata D — b 

Ashdod B — e 

Asher C— d 

Askar C— d 

Attarus D — e 

Audeta C— d 

Badch C— b 

Balua D— f 

Bartim D — e 

Bartin C— d 

Bed us C— d 

Beer-Sheba B— f 

Beita C — d 

Beit Amrah C — f 

Beit Aras D — c 

Beit Awah B — f 

Beit Jibrin B — e 

Beit Kurm D— f 

Beit Lahm C — e 

Beit Shit B— e 

Belat C— b 

Berdela C— d 

Bereikut C — e 

Bethel C— e 

Bethanoth C — e 

Beth Haran D — e 

Beth Horan C — e 

Beth Jeshimoth D — e 

Beth-Shean D — c 

BethShemesh C — e 

Bir Kerazeh D — c 

B. Mir Sim B-f 



B. Nusib B— e 

B. Sakarieh C — e 

Burak E— b 

Burj en N meirah D — f 

Busrah E— c 

Busuliyeh C — d 

Butreih C— b 

Cana C — c 

Carmel C — f 

Cesarea B — c 

Chalcis D — a 

Chephirah C — e 

Chesalon C — e 

Colonia C — e 

Da ma E — -c 

Damascus E — a 

Danaba E — a 

Daphne D — b 

Dawabi C — e 

Deir Balut C— d 

Deir Dama E — c 

Deir el Ashayir ..E — a 

Deir el Belah A — e 

Deir Kulah... C-d 

Deir Samit B — e 

Del Mir C— d 

Dera E— c 

Dhekir. F— b 

Dibon. D — f 

D. Istia C— d 

Docus C — e 

Dor B— c 

Dumah C — -f 

Ed Deir D— d 

Ed Dur E— c 

Edhra E— c 

Edumia C — d 

Eglon B — e 

Eib E— e 

el Afineh F — c 

Elaz D— e 

el Auyeh C — e 

el Bukah D—c 

el Burj ...C— b 

el Bussah C — b 

el Chaziyeh C — a 

el Danum C — c 

el Fuleh C— c 

el Fuheis D— d 

el Habd C— f 

el Hadr F— b 

el Hamir E — b 

el Husn D — c 

el Kamon — c 

el Katanah D — b 

el Khauduk D — c 

el Kireh C — c 

el Kuds (Jerusalem) .. C — e 

el Kureiyeh E — c 

el Malikiyeh D— b' 

el Maslubiyeh D — e 

el Matabein B— c 



el Melsinat C — c 

el Mazari D — f 

El Muneidhira F — d 

el Murakah C — c 

el Musmeih E — b 

el Nasi reh (Nazareth). .C — c 

el Ormah C — d 

Elusa B— f 

Engedi C— f 

er Ramah C — e 

er Eiha D — c 

Er Rihah D— f 

Ershef C— b 

Eshtemoa C — f 

Es Salt D— d 

es Samieh C — e 

Es Sauwarah F— b 

Es Savviyeh B — d 

Es Sukkaniyeh B — e 

et Tell E— a 

Ez Zebireh .E— b 

Fern C— b 

Fugua D — f 

Gadara D — c 

Gath.. . , B— e 

Gaza. B — e 

Gerar B — f 

Gibea. C— e 

Gibea of Saul C — e 

Gibeon C — e 

Gilgal .C— e 

Hadarah B — c 

Hafair D — f 

Hajar Lesbah C — e 

Halbul C— e 

Hamet Ammah D — f 

Harem es Shaur F — b 

Harmasi C — c 

Hatta B— d 

Razor C — c 

Hazur C— b 

Hebran. F — c 

Hebron C — e 

Hefr Saba B-d 

Heieli B — c 

Heimer D — f 

Heshbon D — e 

Horah D— b 

Hnmmam D — c 

Hurah C-b 

Huseifa E — b 

Hinvara C — d 

Idmah C — e 

Irbid D—c 

Irbid E— c 

Jabeih D — c 

Jacob's Well C— d 

Jahaz D — f 

Jalum C — C 

Jardei C — b 

Jedal E— c 

Jedur C — e 



NO. 11. MODERN PALESTINE CONTINUED. 



Jefat C— c. 

Jembeh C — f 

Jemua D — c 

Jerash. D — d 

Jericho .C — e 

Jerusalem C — e 

J. Fureidis C — e 

J. Jedua C — d 

Jiljilia C— d 

Jisr Khardeli D — b 

Joppa B — d 

Judeideh C — d 

Julias D — c 

Jurah C— f 

Jurish C — d 

Kades D — b 

Kahal C — e 

Kahn el Hudhrum. ...C — e 

Kahn Minyeh D — c 

Kelat Aisafa D — b 

Kana C — b 

Kefr Abil D— d 

Kefr Birim C— b 

Kefr Bussa C— d 

Kefr Habur D— b 

Kefr Kuk D— a 

Kefr Saba B— d 

Kerioth C— f 

Kersa D — c 

Khan Meithelum E — a 

Khastin D — c 

Khanzirch D — f 

Kliirbet Khazaleh D — e 

Khirbet Mukbeleh E — d 

Khirbeth Libb D— e 

Khubah E— b 

Khurbet es Sumrah. . . .D — c 

Khunin D — b 

Khuthuleh F — b 

Kureiyat D — b 

Kusr el Jehud D — c 

Kusbur C — e 

Kuryet et el Anab C— e 

Kulat Meis C— b 

Kulat Ibn Maan »C — c 

Kunawat E — c 

Kuroibeh C — d 

Kureim E — b 

Labone C — b 

Latron. ... C — e 

Luhiteh E— b 

Magdelain D — f 

Mahneh E— c I 



Makaur .D — e 

Maklub D— d 

Malia C — b 

Mansia D — a 

Maon C— f 

Mar El yas (church) . . . .C — a 

Mareshab B — e 

Masada C — f 

Massisa C — b 

Mel i hah E— c 

Melihat Hazkin E— b 

Men in E — a 

Mera D — f 

Meraik D— f 

Meraissid D — f 

Mcskarah C — c 

Mezeirah C — d 

Mirkib .C— f 

Michmash C — e 

Mirked C— f 

Mokhtarah C — b 

Moladah C— f 

Mukeibileh C — c 

Murduk E— c 

Murussus E — c 

Nablus C-d 

Neby Mashuk C — b 

Nejran E — c 

Nemeirah D — f 

Neve E — c 

Nez Zaharany G — a 

Nubathiyeth C— b 

Nuzib C — e 

Orak D— f 

Pasdammim. B — e 

Porphyreon C — a 

Eabba. ...D— f 

Rajuni Selim D — f 

Bam ah C — e 

Bejum el Abhar D— c 

Refa C— d 

Rentieh ' B— d 

Eidgah D— d 

Bimmon B — f 

Roman Road D — d 

Rubda C — e 

Rudhaimeh F — b 

Ruined Temple D — a 

Ruined Temple D — f 

Rukleh D— a 

Rummiet Rum D — a 

Ruseir el Hariry E — c 

Saida C— d 



Saidnaya E — a 

Sakut D— d 

Samaria C — d 

Sataf C— e 

Saweh C — f 

Selameh C — c 

Selamah C — f 

Seilun C— d 

Shaarah E — b 

Shafat C— e 

Shiuk C — e 

Sibla "... C— e 

Sid on C — a 

Sihan D — d 

Sihon , D— f 

Sir D— e 

Sobah C — e 

Socho C— f 

Sudeid C— f 

Sura C — e 

Suf D— d 

Sur C— b 

Suk ..E— a 

Sunamein E — b 

Suweimirah E — c 

Tagara B — e 

Taiyibeh C— f 

Tawahin es Sukkar. . . .C — e 

Tekua C — e 

Tell C— b 

Tell Arab C— b 

Tell Ashareh D— c 

Tell Akhmar B— f 

Tell Arad .....C-f 

Tell Dubba C— b 

Tell Dibbin D— b 

Tell Dothan C— d 

Tell el Kady D— b 

Tell er Ram D— e 

Tell Fit C— d 

Tell Geser B— e 

Tell Horah B— f 

Tell Hum D— c 

Tell Humrak D — d 

Tell Hazur C— c 

Tell Irmith C-b 

Tell Jemah B— f 

Tell Kasis C— c 

Tell Lekyeh B— f 

Tell Metsillim C— c 

Tell Mania E— b 

Tell Melaha B— f 

Tell Sheriah B— f 



Tell Zif C— f 

Temple (ruined) D — f 

Temple (ruined) D — a 

Teyasir — d 

Thala C— d 

Tibneh B— e 

Tibneh C— e 

Till C— d 

Tubas C-d 

Tulluzah C— d 

Tyre C— b 

U. Bethhoron C — e 

Um Aweh C — c 

Um el Amad C — b 

Um el Kubr D— c 

Um el Jemal E — d 

Um esh Shukaf B— f 

Um Lakis B — e 

Um Rush C— e 

Yafa B-d 

Yebna B — e 

Zawata C — d 

Zeineh C — c 

Zoar D— f 

Zuweira el Foka C — f 

Zuweira el Tahta C— f 



EXPLANATION OF 

ARABIC WORDS. 

Abu Father 

Ain Fountain or Spring 

Bahr Sea 

Beit (Hebrew Beth) . . . House 

Bir Well 

Deir Convent 

Jebel Mountain 

Jasr Bridge 

Kefr Village 

Khan, Inn, or Stopping Place 

Khurbet Ruin 

Kmr or Kasr Castle 

Mar Christian Saint 

il/u.stt Moses 

JS'ahr River 

Neby Prophet 

Nubk Pass 

Samwil Samuel 

Tell Hill, or Mound 

Um or Umm Mother 

Wady, Valley or Water-Course 
Wely, Tomb of Moslem Saint 



Origin and Growth of Sunday Schools. 



The Sunday School is the mightiest move- 
ment in the modern Church. The idea is not 
altogether modern. Tts germ may he found in 
the heart and life of Abraham. For did not 
God say of that " father of the faithful " : " He 
will command his household after him"? The 
training of the young both by precept and ex- 
ample is plainly taught in the Bible as one of 
the highest of parental and social duties. Moses 
enjoined it upon rsrael with the utmost solem- 
nity. They must teach their children diligent- 
ly all the commandments of the Lord. When 
the son asked of his father the meaning of any 
service or observance, the latter must not fail 
to furnish the information desired. These pre- 
cepts were never entirely forgotten, and at times 
were obeyed with scrupulous care. After the re- 
turn from Babylon there seems always to have 
been a Bible school connected with every syna- 
gogue, rt is probable our Saviour attended such 
a school in his childhood. The memorable scene 
at Jerusalem, where he sat among the doctors 
(teachers) of the law, hearing them and asking 
questions, is supposed by many to represent him 
as attending, on this solitary occasion, the high- 
est school — the national university for the study 
of the Scriptures. The early Christians, follow- 
ing the example of the Jews, had what are called 
"catechetical schools" for the instruction of the 
young and the ignorant. They appear to have 
resembled our Sunday Schools, in that the in- 
struction was confined mainly to religious sub- 
jects. The Bible was not their only, nor perhaps 
always their principal, text-book. Of course ev- 
ery scholar could not have his own Bible or Tes- 
tament, as is the aim now in every well-arranged 
Sunday School. That was impossible before the 
invention of printing and the cheapening of lit- 
erature. These catechetical schools seem to have 
been held every day, or perhaps at the church 
festivals and on saints' days. They were, at any 
rate, not confined to the first day of the week. 
The instruction of the young was greatly neglect- 



ed during the middle ages. But Luther, as early 
as 1529, made the teaching of the youth in ev- 
ery congregation a part of the regular Sunday 
service. The Roman Catholic Church has for a 
long time shown great and commendable zeal in 
the religious training of the children born with- 
in her pale. 

The teaching of children to read and study the 
Bible, and the use of the Lord's day especially 
for that purpose, was not therefore a novel idea 
when, in 1780, Robert Raikes gathered up, in 
Gloucester, what is commonly called the first 
Sunday School. Indeed, schools closely resem- 
bling those which are now supported by every 
denomination of Christians are said to have been 
organized by John Knox in Scotland in 1560. 
Similar enterprises, it is claimed, were success- 
fully set on foot at various points in England 
and America, and some on the continent of Eu- 
rope, during the 17th and 18th centuries. The 
last on the list in chronological order is a school 
organized at Macclesfield, England, by Rev. Da- 
vid Simpson, ' in 1778. Why, then, is Robert 
Raikes regarded as the founder of the modern 
Sunday School, and why was the centennial of 
this great onward movement of our day ob- 
served at Gloucester in 1880? Because he alone 
so conducted his enterprise as to induce others 
to follow his example. From him begins the 
continuous history of this great Sunday School 
work, which has done so much, and is yet to- 
do so much more, for Bible study. The move- 
ments before Raikes' were local, temporay — spo- 
radic. Raikes saw the great need of this very 
kind of work. He "grasped the skirts of happy 
chance." True, he builded better than he knew. 
But he knew well enough that neglected child- 
hood could not be rescued by any spasmodic, 
limited movement. He was determined to in- 
terest others in his work. He was the editor of 
a newspaper, nor did he fail to see what an ad- 
vantage this was. He used his opportunities to 
such good purpose that within five years from 



362 OKIGIN AND GROWTH 

the beginning of his enterprise it is estimated 
that 250,000 scholars were enrolled in the schools 
then established. 

Robert Raikes was a genuine philanthropist. 
His heart was touched by the groups of ragged, 
wretched, and cursing children he met in the 
streets of Gloucester. Many of them were away 
from home, having been drawn to the cit} r by the 
opportunity for employment in the manufacture 
of pins. This kind-hearted man did more than 
pity them. He engaged four female teachers to 
receive and instruct in reading and in the Cate- 
chism such children as should be sent them on 
Sunday. He induced others to follow his exam- 
ple. One characteristic of nearly all the schools, 
at the beginning, would strike us strangely if in- 
troduced now. The teachers were paid for their 
services. This was true not only of the schools 
of Raikes, but also of those established by the So- 
ciety for Promoting Sunday Schools in the Brit- 
ish Dominions and of the Philadelphia First-Day 
or Sunday School Society. The remuneration 
was small of course. Raikes paid his first teach- 
ers fifty cents a day. But it was soon seen that 
this practice was a serious hindrance to the spread 
of the work. Extended operations would require 
a large amount of money, and neighborhoods most 
in need of Sunday Schools would most likely be 
the last to be supplied. Strenuous efforts were 
therefore made to secure volunteers who would 
give their services " without money and without 
price." Sir Charles Reed, late President of the 
London School Board, familiar with the relig- 
ious and educational history of England, says 
that Oldham claims to have had the first Sun- 
day School teacher who declined to receive pay, 
and began the work of gratuitous instruction. 
Whoever he, or she, may have been, this good 
example was soon quite generally followed. In 
1787, John Wesley speaks of Sunday Schools at 
Bolton, England, " having eighty masters, who 
received no pay but what they received from the 
great Master." The famous Rowland Hill formed 
with others, in 1803, the London Sunday School 
Union to promote Sunday Schools with unpaid 
teachers. The result of this effort, which very 
soon almost entirely superseded the earlier plan 
of hiring teachers, was a large increase in the 
number not only of schools, but of teachers and 
scholars. 



OF SUNDAY SCHOOLS. 

In the growth of Sunday School work there 
are several stages, not to be too sharply defined, 
yet worthy of distinct recognition. At the out- 
set we may note the era of the organization of 
societies to aid in forming and sustaining Sun- 
day Schools. We have already incidentally re- 
ferred to some" of the earlier movements in this 
direction. The Society for Promoting Sunday 
Schools throughout the British Dominions, form- 
ed at London, Sept. 7th, 1785, was the direct re- 
sult of correspondence with Robert Raikes. It 
had among its early friends the well-known com- 
mentator, Dr. Thomas Scott, the poet Cowper. 
Adam Smith, the Wesleys, and Whitfield. From 
1785 to 1800 it expended about $20,000 in the 
payment of teachers' wages. The First-Day or 
Sunday School Society was formed at Philadel- 
phia, Jan. 11, 1791. It was the pioneer Ameri- 
can organization. From 1791 to 1800 it expend- 
ed about four thousand dollars in support of 
schools, mainly in payment of teachers. When 
gratuitous instruction became general, not only 
did schools, as we have seen, become more nu- 
merous, but organizations to increase their num- 
ber and efficiency were also multiplied. Those 
already existing became more energetic, as gra- 
tuitous instruction opened up a wider field of 
activity. It was not till 1813 that any society 
similar to that at Philadelphia was formed in 
the city of New York. Then, at the suggestion 
of Eleazar Lord, who had observed the workings 
of the pioneer society, the New York Male Sun- 
clay School Union and New York Female Sun- 
day School Union were organized. They after- 
wards became auxiliary to the American Sunday 
School Union. This latter society was formed 
in 1824. It grew out of the Sunday and Adult 
School Union in Philadelphia, organized in 1817. 
which sought to unite all the Sunday and adult 
associations in that vicinity. The American Sun- 
day School Union declared at the outset its pur- 
pose to " plant a school wherever there is a pop- 
ulation." It was and is undenominational, and 
is still at work, with strength and vigor increas- 
ing with its years, endeavoring to redeem its 
original pledge. Its success was so great, and 
the wisdom of its methods became so apparent, 
that from time to time different denominations 
formed similar unions among themselves. This 
same process has gone on in Great Britain, until 



ORIGIN AND GROWTH OF SUNDAY SCHOOLS. 363 



now, among English-speaking people, there is 
scarcely any denomination, certainly none of 
any vigor, that does not have an organization 
devoted to Sunday School work. 

Of all the outgrowths of the work of the Glou- 
cester printer and his London friends of the So- 
ciety for Promoting Sunday Schools throughout 
the British Dominions, one of the most recent, 
most characteristic, and perhaps most promis- 
ing of all, is the Foreign Sunday School Asso- 
ciation. Originally auxiliary to the American 
Sunday School Union, it was incorporated in 
1878, and now pursues an independent work. 
Its object is " to establish or aid Sunday or Bi- 
ble Schools in foreign countries and languages 
only." The importance of this movement can 
scarcely be overestimated. Its far-seeing founder, 
Mr. Albert Woodruff, of Brooklyn, New York, has 
well said : "The establishment of foreign Sunday 
Schools and teaching the Bible in them, especial- 
ly by the International Lessons, to some extent 
unifies all nations, promotes mutual friendship, 
and lays the only foundation for any permanent 
civilization and government." What a great tree 
with leaves for the healing of the nations, has 
grown up from that mustard-seed of the Sunday 
School planted by Robert Raikes ! 

What we have to say of Sunday School lit- 
erature comes properly under this head of the 
organization of Sunday School Societies. The 
growth along this line has been immense, not 
to say absolutely enormous. The first organized 
movement seems to have been made by the Re- 
ligious Tract Society of London, formed in 1799, 
which took as a part of its work the furnishing 
of a literature to Sunday Schools. The London 
Sunday School Union, formed in 1803, also un- 
dertook to furnish Sunday School literature at 
reduced prices. It is claimed for the American 
Sunday School Union, and without contradiction, 
that it was the first to introduce and circulate li- 
braries especially designed for Sunday Schools. 
It published a teacher's magazine (monthLy) in 
1824, and a teacher's journal (weekly) in 1831. 
The work of furnishing both books and papers 
has been taken up both by societies and indi- 
viduals to such an extent that, in 1870, Prof. 
J. S. Hart estimated the number of publishing 
houses and societies engaged in issuing books 
for Sunday Schools at not less than thirty-six, 



with a capital of not less than $5,000,000. Since 
then the introduction of the International Les- 
son system, with other improvements, has so in- 
creased the production and circulation of books 
and periodicals that no attempt has been made 
to make an estimate or gather statistics in this 
department. In seeking to form an idea of the 
power of this literature it must be borne in mind 
that nearly all these publishing societies are at 
the same time missionary centers. They give to 
needy schools, and at the same time they send 
out men to gather schools on the frontier or in 
destitute neighborhoods wherever found. Here, 
too, it is all but impossible to give any state- 
ment of the number of such missionaries or of 
the schools organized by them. 

But we must pass on to the second stage in the 
development of the Sunday School work, which 
we would call the period of Conventions. Occa- 
sional gatherings of the friends of this enterprise 
had been held from 1820 to 1830, especially in 
the East. But in 1832 the first National Con- 
vention was held in New York, at the sugges- 
tion of the American Sunday School Union. It 
was attended by two hundred and twenty dele- 
gates from fourteen States and Territories out of 
the twenty-four States and four Territories then 
comprising the United States. It was presided 
over by the Hon. Theodore Frelinghuysen, then 
United States Senator from New Jersey, and af- 
terwards, in 1844, candidate for Vice President 
on the ticket with Henry Clay for President. A 
similar convention was held in 1833 in Phila- 
delphia. It seems strange now that a third Na- 
tional Convention did not convene for more than 
a quarter of a century. But when it did assem- 
ble, in Philadelphia in 1859, it seemed to mark 
" a revived interest in Bible study, and in the 
religious training of the young." Then there 
was another interval of ten years. That was 
not strange. Our land was convulsed by the 
struggle which ended in the abolition of slav- 
ery and the more firm and stable establishment 
of our government. Even when the war closed, 
at the beginning of the last half of this decade, 
we were not quite ready to come together even 
in a National Sunday School Convention. But 
in the meantime a world's convention had been 
held in London in 1862, and State Conventions 
had been springing up in our own country. That 



364 ORIGIN AND GROWTH 

of New York was organized in 1854. The first Il- 
linois Sunday School Convention — and nowhere 
have there been conventions more famous or more 
useful than those of Illinois — was held in 1859, 
the same year with the third National Conven- 
tion. The State Convention of Ohio was organ- 
ized the same year with that of Illinois. 

When the fourth National Convention met in 
Newark in 1869, it was found that there were five 
hundred and twenty-six delegates, "representing 
twenty-eight States and seven countries." From 
that time on these conventions have been held 
regularly every three years. Since 1875 they have 
been called International— a significant change 
of name, which shows how the scope of this work 
has widened. At the last of these conventions, 
held in 1884 in Louisville, Kentucky, not only 
Canada and Nova Scotia, but also England and 
France had delegates upon the floor. We believe 
every State except Oregon and Delaware, and ev- 
ery Territory except Arizona and New Mexico, 
sent one or more representatives. All the States 
reported a regular organization (that is, a State 
'Convention meeting regularly every year), ex- 
cept Delaware, Louisiana, Nevada and Wiscon- 
sin. The number of delegates in attendance was 
592. This will give our readers some idea of the 
magnitude of these gatherings. But no one can 
put into words the enthusiasm, the inspiration, 
the uplift of these assemblages of intelligent, ear- 
nest, consecrated men and women. This is not 
confined to the International Convention. It is 
found in the State meetings, and often in those 
of a district or county. And it is quite worthy 
of notice that at Louisville no less than ten States 
were reported as Banner States ; i. e., having in 
every county a Sunday School Convention that 
met regularly at least once a year. One great 
advantage gained from this convention system, 
reaching down to the counties, is the securing of 
full and accurate statistics. To the Louisville 
meeting the Statistical Secretary, E. Payson Por- 
ter, reported as a safe estimate that there are in 
the United States, 98,303 Sunday Schools, with 
7,668,833 scholars and 1,043,718 teachers. Total, 
8,712,551. In the whole world 15,775,093 schol- 
ars, 1,883,431 teachers. Total, 17,658,524. 

If the growth of the Sunday School had been 
merely in numbers we should have comparative- 
ly little cause for congratulation. To those who 



OF SUNDAY SCHOOLS. 

can look back upon a forty, or even thirty, j^ears' 
experience, it is clear that the advance in meth- 
ods and efficiency has kept pace with, if it has 
not surpassed, the numerical increase. A great 
step forward was taken in the holding of Insti- 
tutes for the training of Sunday School teachers, 
and for what is generally called Normal work. 
This may be considered the third stage in Sun- 
clay School growth. The holding of conventions 
did much to prepare the way for this. Thought- 
ful men felt that these gatherings ought to be 
turned to some practical account. They sought 
to learn from each other how to organize a Sun- 
day School, how to study a lesson, how to man- 
age a library — or a listless class. Even Avith the 
eager desire for improvement, there was danger 
that conventions would run out of topics, or run 
into mere talk. 

Dr. Gilbert, in his history of the International 
Lesson System, gives the credit of holding the 
first Sunday School Institute to Dr. John H. Vin- 
cent, then the comparatively unknown minister 
of the M. E. Church at Galena, Illinois, where he 
was the pastor of the then still more obscure 
U. S. Grant. This Institute was held in connection 
with a meeting of the Galena District Conven- 
tion of the M. E. Church in April, 1861, at Free- 
port, Illinois. Subdistrict Conventions were held 
during the year in several places, with practical 
normal drills in Sunday School work, and awak- 
ened great enthusiasm. In 1862, Dr. Vincent se- 
cured the organization of a similar Institute in 
the Rockford District. The idea was plainly bor- 
rowed from secular instruction, though it took a 
long time to induce Sunday School workers to 
adopt it. As early as 1847, Rev. Dr. D. P. Kid- 
der, then Corresponding Secretary of the M. E. 
Sunday School Union, in his annual report, re- 
ferring to the secular Teachers' Institute, took 
occasion to ask " why Sunday School teachers 
might not have similar means of improvement.'' 
The next year he renewed this appeal, but ex- 
pressed his fear that the day was distant " when 
the Church would take the ground, already as- 
sumed by several States, that, in order to pro- 
mote general education most effectually, institu- 
tions must be provided for the special instruction 
and training of teachers." Yet it was only about 
thirteen years, a short period in the life of such 
a movement, before a leader was found in Dr. 



ORIGIN AND GROWTH 

Kidder's own church, a man of genius, of wis- 
dom and courage, to start out on this path, and 
induce others to follow. R. G. Pardee and Ralph 
Wells, of New York, held their first regular Sun- 
day School Institute in Steuben Co., New York. 
From this time on, these three men — Vincent, 
Pardee, and Wells— gave themselves, with a rare 
devotion and enthusiasm, to the improvement 
not only of teaching, but of every thing connect- 
ed with Sunday School work. Nothing was too 
difficult to attempt ; nothing too minute to re- 
ceive attention. They had many enthusiastic co- 
workers. " New Sunday School ideas were get- 
ting abroad and setting the minds of multitudes 
in a state of eager ferment." There was not only 
ferment, but a vast advance in many directions. 
Its signs, its results, do not need to be dwelt up- 
on. They are to be seen all around us in the 
improved rooms, the varied exercises, the bright, 
cheerful temper of Sunday School life, as well as 
in the eager desire for increased power among 
those who labor in the Sunday School. Our own 
Bible Scenes and Studies is a fruit of this 
growth, and we trust it may minister in no small 
degree to its further development. 

We come next to the Uniform Lesson system 
as a marked era in the history of Sunday Schools. 
This is intimately connected with, and, in fact, 
dependent upon, the Institute. The scheme for 
a uniform lesson not only for all the scholars of 
a single school, but for all the schools of the coun- 
try — much more, of the world — could only be car- 
ried out by a body of teachers more or less thor- 
oughly trained upon some systematic, scientific 
basis. The National Convention was also an 
essential factor in the success of this movement. 
At its session in Philadelphia in 1872 it adopted 
the lessons for that year already proposed by its 
own Executive Committee, and appointed a Les- 
son Committee to draw up a course of Uniform 
Lessons for seven years, ending with 1879. Our 
young readers will scarcely be able to imagine 
how chaotic was the condition of Sunday School 
study twenty years ago. Even as late as 1869, 
Dr. Trumbull, now editor of the Sunday School 
Times, wrote : " The best ordered Sunday schools 
attempt but one lesson at a time. Inferior schools 
usually have two or three. There are schools suf- 
ficiently destitute of system to have each class 
on its own book." Judged by this standard we 



OP SUNDAY SCHOOLS. 365 

fear a great majority of the schools would have 
taken rank as inferior. To have but one lesson 
not only for one school, but for all schools, would 
have seemed then a hazardous experiment even 
to the most sanguine. Indeed, it did seem so to 
some thoughtful people when the experiment was 
made in 1872. By that time, however, a great 
work of preparation had been accomplished. Dr. 
Gilbert, in his history already alluded to, distrib- 
utes the credit of this judiciously, and it would 
seem with justice, as follows: "It was given to 
the first editor of the Chicago Sunday School 
Teacher, Rev. J. H. Vincent — then in the flush 
manhood of a morning which one suspects will 
never know how to part with youth — to invent, so 
to say, the kind of lesson, which it was presently 
given to Rev. Edward Eggleston, as the subse- 
quent editor of the Sunday School Teacher, to 
develop into still further perfection, and to push 
into an amazing popular success; and which, 
again, it was given to Mr. B. F. Jacobs to see 
might, could, should, and must be expanded into 
a uniform lesson system — not for the locality 
merely, nor the denomination merely, but for the 
nation, and (to use his own expression) 'for the 
Sunday schools of this country not only, but, 
blessed be God ! we hope, for the world.' " As 
these three gentlemen were then living in Chi- 
cago, Dr. Gilbert may easily be pardoned for say- 
ing, with a not unnatural civic pride: "If the 
modern Sunday school had its birth in the heart 
and brain of Robert Raikes, no one familiar with 
the facts will hesitate to say that the Sunday 
school idea has had its second birth in the in- 
ventive, far-seeing, resourceful brain and heart 
of John H. Vincent, and in the impetuous heart 
and will of B. F. Jacobs. Gloucester, England, 
and Chicago are the two cities where these two 
successive ideas, more than revolutionary in their 
force and scope, first found birthplace and op- 
portunity." Here we must correct an inadvert- 
ent expression into which we fell a moment ago, 
that no one was sanguine enough twenty years 
ago to think of a uniform lesson for the whole 
country. Mr. Jacobs is the solitary exception to 
this statement, for he began in 1867 to urge this 
scheme, insisting even then that it was feasible 
and would be successful. Mr. Eggleston stands 
at the other extreme. Although he had done so 
much to prepare the way for this movement, he 



366 ORIGIN AND GROWTH 

doubted the possibility of applying it to every 
school. And so at Indianapolis in 1872 he voted, 
in a minority of ten, against the appointment of 
a Lesson Committee. The experiment was so 
successful that at Atlanta in 1878 the commit- 
tee was renewed for another seven years. And 
again at Louisville in 1884 a committee was ap- 
pointed to arrange lessons for seven years, begin- 
ning with 1888. At this last convention it was 
reported that the lessons were used not only in 
England, but in France, among the Scandinavi- 
an nations, in Switzerland, in Italy, in Turkey, 
and in Greece. They are used in the Sandwich 
Islands, in Syria, India, and Burmah. They are 
published in Pekin, and are used in all the Sun- 
day Schools of Northern China. Japan not only 
uses the International Lessons, but has over a 
thousand members of the Chautauqua Literary 
and Scientific Circle. Most of these latter, it is 
true, are not Christians. But we have so much 
the more reason to be thankful that they have 
been drawn into the current of this last forward 
movement in Bible study and Christian culture. 

Let us, in conclusion, take a brief glance at 
Chautauqua and its " idea." So shall Ave best 
understand whereunto this Sunday School work 
has grown in our day. For a dozen years past 
thousands of people have gathered every sum- 
mer, increasing thousands each successive year, 
on the shores of a beautiful lake in Western New 
York. For what purpose? Originally for Bible 
study and to learn how to teach Bible truth. 
Dr. Vincent says in his recent work, "The Chau- 
tauqua Movement," " The Chautauqua Assem- 
bly opened as a Sunday School Institute." This 
is still its predominant, prevailing purpose. So 
much has been added, or rather made quietly 
subservient to this original aim, that a superfi- 
cial observer might think it abandoned, or at 
least suppressed. In this he would be greatly 
mistaken. Even with this misapprehension he 
could not fail to be impressed with the fact that 
every thing done and attempted there Avas meant 
to draw men up to a life purely and nobly Chris- 
tian. This does not obtrude itself, but you can 
not escape its influence, and the more you min- 
gle Avith the throngs around you, the more you 
feel yourself SAvayed by that Avind Avhich blow- 
eth where it listeth, though you can not tell 
Avhence it cometh or Avhither it goeth. Mr. Lewis 



OF SUNDAY SCHOOLS. 

Miller, President of the Chautauqua Assembly, 
who chose this spot as the place for such gather- 
ings, tells us in his Introduction to Dr. Vincent's 
book, that " Chautauqua was founded for an en- 
larged recognition of the Word." Accordingly at 
Chautauqua, Avhich oAves so many of its attrac- 
tions (beyond those of nature, which are many) 
to the Avisdom and munificence of Mr. Miller, 
ever since he Avith Dr. Vincent took charge of 
AA'hat had been before simply a camp-meeting, 
for the last tAvelve years, there have been lectures, 
literary and scientific, concerts, museums, mod- 
els of Jerusalem and the Holy Land, schools of 
every sort for general study, and with all kindly 
intercourse Avith people from every quarter of the 
globe. And all pervaded by the same loving 
spirit that led Robert Raikes to gather up on 
Sunday afternoon for instruction the poor chil- 
dren, Avho had been Avorking all the week in the 
pin manufactories of Gloucester. Who can es- 
timate the influence of such associations? It 
Avould take more space than Ave can spare to give 
a full account of all the exercises of a single day, 
to say nothing of the variety, study and relaxa- 
tion that extends through the months of July 
and August. Nor is it only Avhat is done at 
Chautauqua that must be taken into the account. 
There are similar gatherings all over the coun- 
try — from the Atlantic to the Pacific, from Ten- 
nessee to Texas, from Florida to Nebraska, you 
find these Summer Assemblies, though the one 
in Florida is held in the Avinter. There are nearly 
forty of these affiliated associations, all modeled 
more or less closely after Chautauqua, and throb- 
bing with a common life-blood. In them all 
there is diligent Bible study and what is called 
normal class work for Sunday School teachers. 
But it is Avhat Dr. Vincent calls " the work done 
away from Chautauqua," which Ave believe is the 
most vital to the welfare of our nation. Of this 
there are tAvo general departments. We will 
consider first the Chautauqua Literary and Sci- 
entific Circle, known among its friends as the 
C. L. S. C. 

In 1878 Dr. Vincent proposed that all Avho 
Avished to improA r e their minds, to discipline 
themselves for duty, should engage in a four years 
course of reading, to be selected by a competent 
body of counselors or advisers. The aim was to 
" promote habits of reading and study in nature, 



ORIGIN AND GROWTH OF SUNDAY SCHOOLS. 367 



art, science, and in secular and sacred learning, 
in connection with the routine of daily life, es- 
pecially among those whose educational advan- 
tages have been limited." But all who desired 
were invited to join in this movement. Many 
college graduates, and highly educated people, 
have completed the course, and derived advan- 
tage from it in many ways. More than one hun- 
dred thousand names are now on the record books 
of the C. L. S. C, and more than half of them it 
is believed are pursuing faithfully one or more of 
its prescribed courses. The work was formally be- 
gun at Chautauqua, Aug. 12, 1878. In 1882, 1,718 
members of this first class received their diplomas, 
certifying that they had completed the four years 
course. Many began in 1882 who dropped out 
by the way, but of these quite a number returned 
to some of the later classes, and have been en- 
rolled as members of the Society of the Hall in 
the Grove, to which all graduates of the C. L. S. 
C. belong. These are now numbered by thou- 
sands. Chautauqua circles are found not only 
in Japan, as we have already noticed, but in the 
Sandwich Islands and in South Africa. In South 
Africa there is an actual Chautauqua Assembly 
to be added to the list of such gatherings. It 
is the direct result of the influence and work 
of Miss Theresa M. Campbell, a member of the 
class of 1884, living in Tennessee when she be- 
gan her reading, but who sailed for Africa in 
June, 1884, to take charge of a public school for 
girls at Rivesdale, Cape Colony. But the most 
wonderful outgrowth of C. L. S. C. work is to be 
found in Russia. Dr. Vincent in " The Chau- 
tauqua Movement " says : " The first impulse 
given to Chautauqua work in Russia was the 
effect of an illustrated article explaining the va- 
rious Chautauqua organizations which appeared 
in the Russian magazine 'Nov.' This magazine 
is published by an old and reliable firm in St. 
Petersburg. The best writers contribute to its 
columns, and it has a wide circulation through- 
out the country. The article was written by a 
Russian lady, long a resident of America, and 
at present political correspondent from New 
York for St. Petersburg and Moscow papers. 
While in Ohio she became greatly interested in 
the work of Chautauqua Circles, and as a result 
of that interest sent a carefully prepared article 
on Chautauqua to the ' Nov,' that Russian read- 
ers might know what was being accomplished by 
this great American institution." It may not be 
without interest to some readers of our Bible 
Studies to state more particularly that this lady 
gained her knowledge of the Chautauqua move- 
ment while in Toledo, Ohio, and from the work 



of the Bryant Circle of that city. As the re- 
sult of this there are now more than three hun- 
dred people in Russia following a course of read- 
ing which the editor of this magazine '"Nov" 
has arranged on his own responsibility. He 
calls it, rightly, the Russian Chautauqua Circle, 
for it is the direct outgrowth of the movement 
here among ourselves, of which Chautauqua is 
starting point. So we see everywhere the " Chau- 
tauqua idea" awakens the enthusiasm of gener- 
ous minds. Who shall estimate its power for 
good, working as it does at home and throughout 
the year? With all Dr. Vincent's eminent ser- 
vices to the cause of Christian culture, it is 
doubtful if he has ever done anything that can 
compare, in boldness, originality and usefulness, 
with the organization of the Chautauqua Liter- 
ary and Scientific Circle. But to this he has 
since added the Chautauqua Young Folks Read- 
ing Union for boys and girls, and the Chautau- 
qua Town and Country Club. This latter is de- 
signed to cultivate habits of observation and pa- 
tient work among the young, in the city and on 
the farm. All the work done in these different 
departments is voluntary, and is to be reported 
at Chautauqua headquarters at Plainfield, N. Y. 

In conclusion we chronicle the organization 
of the Chautauqua University, with its schools 
of Theology and the Liberal Arts. In this 
" work is to be done away from Chautauqua, 
during the entire year in study under faithful 
teachers, by correspondence ; such work being- 
tested by final examinations of a rigid character, 
and rewarded by certificates, diplomas, and the 
usual scholastic degrees." In this way one can 
secure a good education, while at home, engaged 
in business, by saving his time, and taking as 
many years to complete his studies as the pe- 
culiar exigencies of his case may require. We 
record this last Chautauqua movement as a 
part, and an essential part, of the growth of Sun- 
day Schools. It is based upon the fact of daily 
experience, that he who studies the Bible thor- 
oughly will feel an irresistible desire to study 
other books, to acquire more knowledge. If he 
is reverent and teachable he will have no dispo- 
sition to resist this impulse. He will crave 
knowledge, knowledge of geography, history, lan- 
guage, science and art, that he may better un- 
derstand the Word of God and more wisely teach 
it to others. Even if he would oppose, or vainly 
seek to overthrow the Bible, he will find him- 
self compelled, though for a widely different 
purpose, to take this same course. Must not a 
book so inspiring, be itself inspired ? — Rev. Henry 
M. Bacon, D. D. 



ROBERT RAIKES, 

Prison Philanthropist and "Father of Sunday-Schools." 



On the 14th day of September, 1735, in Glou- 
cester, England, in a house under the very- 
shadow of its grand old cathedral, was born 
Robert Raikes, whose long life was to be de- 
voted to the fulfillment of the gracious promise 
which accompanied the birth of the Saviour he 
served, that promise given when the angels 
chanted : " Glory to God in the highest, and on 
earth peace, good will toward men." Ever giving 
God the glory, he labored ever to establish 
among men that peace and good will which 
comes of fearing God and keeping His com- 
mandments. 

The father of Robert Raikes, also named 
Robert, was the son of Rev. Robert Raikes, a 
pious clergyman of Holderness, Yorkshire, Eng- 
land. His mother was the daughter of Rev. 
Richard Drew, a clergyman also widely known 
in his day for piety and good works, Born of 
such parents, and trained, as they would be 
sure to train their children, in the " nurture 
and admonition of the Lord," the mind of 
young Raikes was early turned to the study of 
those precepts of Christianity which were to 
guide his steps in later years. 

In 1722 his father established the Gloucester 
Journal, the ninth provincial newspaper ever 
published in England, the first number, in size 
about the same as a sheet of our foolscap paper, 
appearing on the 9th day of April, that year. 
By his enterprise and sagacity, he in a few 
years secured for his paper an extensive circula- 
tion in Gloucestershire and surrounding coun- 
ties, and was able to increase its size with 
profit to himself. In those days what we now 
call publishing was known simply as printing, 
and the publisher was called a printer. 
" Raikes, the printer," achieved considerable dis- 
tinction as a journalist, and as he was by 
nature a philanthropist, the columns of his 
paper were ever open to the cry of distress, and 
for the discussion and advocacy of any measure 
for the public good. He died September 7, 



1757, and the subject of this sketch, his eldest 
son, succeeded him in the business, becoming, 
at the early age of twenty-two years, sole pro- 
prietor and editor of the Journal, and manager 
of the general printing and publishing business 
that had grown up in connection with the 
paper. 

In 1767, at St. James Church, London, Robert 
Raikes was united in marriage with Anne, only 
daughter of Thomas Trigge, of Newnham, Glou- 
cestershire. The children born to them were two 
sons, Robert Napier, who became a clergyman, 
and "William Henley, who entered the army, and 
seven daughters, Anne, Mary, Albinia, Eleanor, 
Martha, Charlotte and Caroline. It is at the 
life of Robert Raikes the public benefactor, 
rather than at his home life we wish to look, 
but that his home duties Avere not neglected for 
public work we may learn from the exemplary 
life these children led, in an unhappy age when 
"darkness covered the earth, and gross darkness 
the people." That his wife was in every way 
a fitting helpmate for him, we gather from a 
a touching obituary notice published at her 
death in 1828, which describes her as "of pious 
and benevolent disposition, with an active and 
well-cultivated mind, and a heart open as day 
to melting charity." She survived her husband 
seventeen years. 

From the time he assumed the management 
of the Journal, until he retired from its control, 
April 12, 1802, Mr. Raikes conducted it on the 
soundest business principles, yearly extending its 
circulation and increasing its influence, making 
it a power for good. One of the most needed 
reforms of his day was of the jails — "gaols," the 
word was then written — of England, and to this 
cause he opened the column of his paper in the 
year he took it in charge. 

In the age in which we live, when the charity 
embodied in Christianity permeates even those 
outside the faith, we can hardly realize the 
horrors of neglect and cruelty that were visited 



370 



ROBERT RAIKE3, FATHER OF SUNDAY SCHOOLS. 



upon those who fell under the ban of the laws 
of England a century ago. We recoil with shud- 
dering incredulity from the story of their suffer- 
ings, a feeling intensified when we learn that 
not only the criminal classes thus suffered, but 
also the unfortunate poor. For by laws then 
enforced in England, if a man or woman owed 
a debt he or she could not pay, the debtor could 
be seized and thrown into jail and kept there 
till such debt was paid. Think of the mockery 
in a law that seized a man for debt, shut him 
up in a prison where he could not earn any- 
thing, and refused to let him go free till the 
debt was paid ! Criminals were served with 
a daily ration at government expense ; the poor 
debtor had no allowance either of food or 
money. If neither relative nor the hand of 
charity fed him, he died for want of food. 
Hundreds upon hundreds of such deaths bore 
silent but awful testimony to ihe barbarity of 
the laws imprisoning for debt, before those laws 
were repealed in England. Prisons were few, 
prisoners were many. Debtors and criminals, 
men and women, the child offender and the 
sinner hoary in crime, were herded together. 
So vices were multiplied, and every festering 
social evil was fostered. 

Not only with pen and voice did Robert Raikes 
work for these unfortunates. Remembering 
Him who said " I was in prison, and ye came 
unto me," he followed in the steps of the Master 
who came to seek and to save that which was 
lost. In Gloucester were two prisons — the city 
jail and the county jail. In these, years before 
John Howard and Elizabeth Pry began their 
prison ministrations, he set to work. The 
county jail was in a part of a ruined old fortress 
known as Gloucester Castle. The day room for 
men and women felons was twelve feet long by 
eleven wide. From forty to sixty prisoners were 
added to its crowded number every week. The 
debtors in that prison were kept separate in a den 
fourteen feet by eleven, windowless, light and air 
having no ingress except through a hole broken 
in the wall. Sanitary arrangements there were 
none, the whole place reeked with pollution 
and the inmates died as if stricken by plague. 
The city prisoners, in an old building forming 
part of the north gate of the city, were no better 
accommodated. 



His first efforts were directed toward procur- 
ing the necessities of life for the starving debt- 
ors, and he spared neither himself, his friends nor 
the public. His paper abounded with such ap- 
peals as the following : " The unhappy wretches 
who are confined in our county goals for small 
crimes which are not deemed felonies, are in so 
deplorable a state that several of them would 
have perished with hunger but for the humanity 
of the felons who divided their little pittance 
with them. A person who looked into the prison 
on Saturday morning was assured that several had 
not tasted food for two or three days before. * * * 
The boilings of pots or the sweepings of pantries 
would be well bestowed on these poor wretches. 
Benefactions- for this use will be received by the 
printer of this journal." For years he person- 
ally distributed such contributions as he received. 
As he went among the prisoners on these deeds 
of mercy, he strove to awaken their moral 
natures, to open their understanding to the per- 
ishing condition of their souls. To those who 
could read he furnished good books, and urged 
them to read them to their companions. Observ- 
ing that through idleness many of them fell to 
quarreling with one another, he made most 
strenuous efforts to have those who were able to 
work put to some employment, and was some- 
times successful in this. 

He denounced the abominations and iniquities 
of the Gloucester jails in the columns of his pa- 
per in such terms as to awaken all England to a 
knowledge that the same abuses existed else- 
where, and everywhere, in the kingdom. He was 
visited by John Howard and other philanthrop- 
ists, who in turn took up the cry, and after eight 
years of this warfare, in 1774, he rejoiced to see 
the first two bills alleviating the condition of 
prisoners passed through Parliament, and a rad- 
ical though slow moving reform begun, a reform 
he could not but know he was instrumental, 
under divine guidance, in bringing about. 

It was while laboring among the benighted 
souls in these prisons that the first thoughts 
of establishing Sunday-schools came to Robert 
Raikes. He found ignorance and crime hand in 
hand, he saw effects of sin punished, and no one 
looking for causes, or thinking of removing them. 
He looked in the faces of those who should have 
been learning; to remember their Creator in the 



ROBERT RAIKES, FATHER OF SUNDAY SCHOOLS. 



371 



days of their youth, and he found their only 
knowledge of Him was a name to curse by. He 
saw the young brought there for one crime, and 
left there to learn many. He looked for a bolt 
for the outside of prison doors, since so many 
had already been forged for the inside. For 
his own life he could reverently say : " Thy 
word is a lamp to my feet and a light to my 
path." Therefore it seemed to him that to have 
the children of the land taught to study the 
Bible was to furnish them with the same light. 
He had no fear if it was rightly shed ujoon their 
path, that path would ever lead them to a prison 
door. 

In the chapter on " The Origin and Growth of 
Sunday-Schools" will be found the details of 
the work begun under the inspiration of this 
thought, and how it was prospered, under God's 
blessing, and they need not be repeated here. 

At the age of sixty-seven years, Mr. Raikes 
laid down the cares of business life, retiring with 
a well-earned competency that might have been 
riches had he not found a higher use for much 
he had earned in bestowing it on his fellow-men. 
He did not then relinquish his prison and school 
labors, nor the interest he had always taken in 
public affairs and philanthropic schemes. The 
closing scenes of the life of this good man, show 
him surrounded and tended by devoted children 
and wife, his heart now reaching out in love to 
mankind, now devoutly lifted in love to God. 
He had kept His commandments from his youth 
upward, and in old age he found Him the giver 
of every good and perfect gift. Death came to 
him without warning, and without a struggle, 
with only an hour's sickness, he passed to the 
better land, April 5, 1811, in the seventy-sixth 



year of his age. His heart in his life-work to 
the last, he left instructions that his Sunday- 
school children should follow him to the grave, 
and that each one should be given a plum-cake 
and a shilling. Upon the tablet at his grave was 
inscribed, from Job 29: 11-13: "When the ear 
heard me, then it blessed me, and when the eye 
saw me, it gave witness to me: because I deliv- 
ered the poor that cried and the fatherless, and 
him that had none to help him. The blessing of 
Him that was ready to perish came upon me : 
and I caused the widow's heart to sing for joy." 
A Latin inscription appears on a monument 
erected to his parents, which may be thus trans- 
lated : "Also of Robert, their eldest son, by 
whom Sabbath-schools were first instituted in 
this place, and were also by his successful exer- 
tions and assiduity recommended to others. He 
died on the 5th day of April, 

in the yea, {°^™ n > 1811 ' 

Other monuments to him are many. Shall we 
question where ? They stand to him and his co- 
laborers wherever prison Avails closing in justice 
about a criminal are clean and wholesome, and 
prison rules remind him that he is man and not 
brute, and that there are forces in the world and 
Love above the world to lift him up if he will 
stand ; they are graven as with precious stones 
to him and his co-laborers wherever prayer and 
praise arise like incense from the Sunday-schools 
of all Christian lands; and wherever a life is 
saved from sin and a soul led in paths of holi- 
ness through Sunday-school influences, there 
towers a monument to him, and such as he, that 
shall reach to Heaven itself. 



THE WIDOWS MITE. 



In a few brief words the story of this touch- 
ingly suggestive picture is given us in the 12th 
chapter of St. Mark. We have before us the halo- 
crowned Jesus, who has just been speaking in 
parables to the chief priests, scribes and elders 
gathered about him in the temple, when he saw 
not far from him a meek and lowly woman 
standing beside the treasury. This was a place 
for the deposit of sacred treasures, where peo- 
ple of every class and each sex made their offer- 
ings. He had been rebuking the hypocritical 
scribes and pharisees, and when he saw the hu ni- 
mble attitude of her who was dropping her gift 
into the treasury, he called his disciples to him 
and said : 

" This poor widow has cast more in, than all 
they which have cast into the treasury. For 
all they did cast in of their abundance, but 
she of her want did cast in all that she had, 
even all her living." And what a pittance was 
that all — two mites ! A mite was the smallest 
coin current among the Hebrews, two of them 
making only a farthing, which is but a fourth 
part of a penny. And still, to him who looked 
beyond the outward act into the prompting 
heart, she in her generous humility had cast 
in more than those who ostentatiously may 
have given largely of their hundreds and thou- 
sands. 

We are thus taught that in estimating a 
deed, be it the bestowal of money as an act of 
charity, or some office performed in behalf of 
suffering humanity, it is not so much the 
amount of either accorded that is prized, as the 
intent — -the motive which inspires the deed — 
the spirit which is manifest in the act. 

We see in the down-cast, averted face, the 
drooping figure of this poor, lone widow before 
us, a meek and humble spirit, a heart sorely 
tried, yet filled with love tender and deep, and 



a willingness to sacrifice her all for the good of 
others. We know not the particulars of her 
grief-ladened history, nor how long she may 
have journeyed on alone in her sad bereave- 
ment; neither do we know how long she may 
have toiled, in what weakness or at what sac- 
rifice to gain the two mites so willingly be- 
stowed. 

We only know, as Jesus says, she gave her 
all, and our hearts are touched by the beauti- 
ful spirit, the heroic nature which rises supe- 
rior to want even, and freely parts with the last 
for the benefit of others. 

Sorrow has a great mission in this world — how 
many through it have risen to greater strength 
and more exalted worth ! It is ever an unbid- 
den and unwelcome guest, especially when it 
comes through the sundering of tenderest, most 
sacred ties, robbing us of all we hold dearest on 
earth. Yet even then, it often enriches and en- 
nobles the heart. And it may be in part because 
of the trials through which she passed, the suf- 
ferings she endured, that the poor widow was en- 
abled to make such great sacrifice. But whether 
she inherited the sweet beautiful character, or 
wrought it out for herself, we know not, yet we 
know that Jesus called the attention of his dis- 
ciples in great commendation of the deed we 
have in contemplation. Centuries have passed 
since the two mites silently dropped from the 
trembling hand of her who is represented be- 
fore us. Wonders of art and magnificent 
structures wrought by the genius and power 
of man have faded into insignificance, or been 
lost in oblivion, but the sweet fragrance of 
that humble, self-sacrificing act has been wafted 
clown through the ages, teaching us that the 
influence of no true goodness, no genuine, de- 
voted deed for the welfare of humanity, will 
ever die. 




THE WIDOW'S MITE. 
"She of her want did cast in all she had, even all her living. 



The Christian Outlook. 



Our task is done. The purpose of this book — 
the promises of its publisher — we can confidently 
declare have been fulfilled. We might claim 
more than this, but with this we are content. 
Ere we part with our readers, we linger a mo- 
ment to survey the ground we have passed over, 
and then to cast an eager, hopeful look at the 
future — the future of the Bible, the gospel, and 
the church. This latter is, frankly, our predom- 
inant impulse, because we believe the future be- 
longs to the Christ of the gospels. It holds for 
Christian faith "a promise and a potency," of 
which the past gives assurance, but can give no 
adequate impression. The Saviour seems to be 
saying still, as of old he said to Nathanael : 
" Thou shalt see greater things than these." This 
is the lesson of our Bible Scenes and Studies, 
the impression we hope it will leave upon the 
mind of every reader. It is the universal im- 
pulse of the Christian life. Dean Merivale has 
truly and nobly said : " The eye of the heathen 
and the philosopher is ever looking backward. 
For them the future has no interest. The one 
sees in the past his fancied ideal of the good and 
beautiful, as of blessings gone and never to re- 
turn : as of youth, vigor, and enjoyment, gliding 
irrecoverably into age and decrepitude : the other 
scans again and again the lore of ancient wis- 
dom, combines and recombines it, fights over 
again the word-combats of old, more languidly 
than before, and smiles at his own illusions in 
seeking to elicit new truths from the elements 
of exhausted speculation. Does he venture to 
imagine, proud and daring in his auguries, that 
man is still advancing in his moral progress, 
that the world is getting better or wiser as it 
grows older? Yet for what purpose? To what 
end is all this waste of moral power, which has 
done so little for us here, and has nO object here- 
after ? So the Pagan and Philosopher sit mood- 
ily at the stern, and cast reverted glances on the 
Vestiges of Creation, and the Antiquity of Man. 
But the believer plants himself at the prow, the 



waters open before him. He cleaves the present 
and clutches at the future; wings grow to his 
ankles; power issues from his hands. He holds 
on to an untracked shore : fills in his chart with 
unwavering lines ; fresh in hope, buoyant in im- 
agination, he usurps the land of his cherished 
desire, the land of promise, the land of milk and 
honey, the home and habitation of his Lord!"" 
Yet we delight to dwell on, but not in, the 
past. History, especially as recorded in, and as 
subsequently influenced by, the Bible, has a pe- 
culiar fascination. Every page of this volume 
testifies to the power of Bible truth as a factor 
in the history of the world. If there be any 
charm in our work, as we trust there is, it is due 
to the fact that we deal with Bible Scenes and 
Studies. Nor can we deny that our own interest 
in ancient chronicles and ruined cities is the 
result largely of our assurance that the past veri- 
fies the Bible. With this volume in our hands 
we make even a larger, bolder claim. Not only 
history but geography testifies to the truth of 
the Scripture story. The enduring hills of Ju- 
dea, the glancing waters of the rapid Jordan, the 
well by which he sat and taught, the waves of 
the lake upon which he walked, and the shore 
where he fed the hungry thousands, remain to 
bear silent but eloquent testimony to the fidelity 
of the record that tells 

The old, old story of Jesus and his love. 

The same trustworthiness as to geographical 
details characterizes the history of Moses. We 
trace upon the map the course of the mighty 
river on whose waters his cradle floated. In- 
! deed it is only in our own day that the source 
of this mysterious stream has been at last dis- 
covered. We know also the desert amid whose 
green oases he fed the flock of his father-in-law. 
In that same region we point out the lofty des- 
olate mountain where God gave him the " Ten 
Words " upon which the legislation of the civil- 
ized world rests to-day. We follow this great 



THE CHRISTIAN OUTLOOK. 



375 



leader (not unjustly is he declared, in our paper 
on The Exode, to be, with one significant excep- 
tion, the greatest leader ever vouchsafed to the 
nations), through the forty years of the wander- 
ing of Israel. We point out the commanding 
summit from which he looked far away to the 
uttermost border of the promised land. From 
his birth-place on the Nile to his burial on Mt. 
Pisgah, we follow him from place to place with 
almost unfailing precision. 

The Nile has been used by one of our writers 
not inaptly as a symbol of the gospel. May it 
not also be said to resemble the course of history, 
which starts in the unknown highlands of pre- 
historic times, and flowing onward with occasion- 
al obstructions, temporary arrests, with floods 
and storm, cataracts and eddies, has brought 
down to us immeasurable stores of wealth and 
resources of power. No treasure it has brought 
us is more precious than its evidence that God 
has not left himself without a witness, amid all 
the changes and apparent uncertainties of human 
affairs. 

We have seen in the course of our Bible Stud- 
ies, that the religion of the Bible, both in what 
we call the Old Testament and in the New, is 
thoroughly historical. Time as well as place is 
given constantly with great minuteness of detail, 
as if to challenge investigation. It is not this, 
but rather the simple truthfulness, the unsus- 
pecting honesty of the writers that makes them 
tell just when and where events occurred. But 
none the less they lay themselves open to con- 
tradiction if they are not correct. They tell us 
when Jesus was in Bethlehem — in the days of 
Caesar Augustus, when Cyrenius was governor 
of Syria." This may seem a very small matter. 
But for a long time it Avas thought Luke had 
made a mistake. It was supposed that Cyren- 
ius, or Quirenius, as is the Latin form of the 
name, was not governor, or proprator of Sj^ria 
till four or five years after the beginning of the 
Christian era. But it has been shown conclu- 
sively that Cyrenius was probably twice sent as 
governor to Syria, and certainly filled that office 
about the time of the death of Herod the Great. . 
To make the gospel story consistent, we know . 
our Saviour must have been born some time 
before the death of Herod. There is some un- 
certainty, or at least difference of opinion, as to , 



the precise year (elating from the founding of 
Rome) in which the Christian era should begin. 
The widest difference of opinion does not exceed 
a period of six years. ,It is certain our Saviour 
was born in the reign of* Augustus and died dur- 
ing that of Tiberias. 

Contrast this now with what is known of 
Guatana Buddha. We select this great religious 
teacher, because of late his doctrine has awak- 
ened much curiosity. It seems to have for some 
minds a strange fascination. It is said also, and 
not altogether without reason, at some points to 
resemble Christianity. But its place in history 
is widely different. The most competent schol- 
ars differ as to the death of Buddha to the ex- 
tent of almost two hundred years. The latest 
date assigned is about 343 B. C. But Dr. Hunter, 
the learned historian of India, tells us in the 
Encyclopedia Britannica, that there is no history 
of India before the invasion of India by Alex- 
ander the Great, 327 B. C. How dubious do the 
stories about Gautana Buddha become if you 
carry back the date of his death to more than 
five hundred years before the birth of our Saviour. 
The weight of authority is largely in favor of the 
earlier date. 

We do not deny, or even doubt, the existence 
of such a teacher as Gautana, or, as he is some- 
times called, Sakyamuni. But he lived in a land 
of myths, in a land of legends, a country that lay 
for ages outside of the current of history. The 
very character of their religions, whether they 
worshiped Buddha or Brahm, made them indif- 
ferent to historic accuracy. The clear light of 
history could not rest upon the career of Sakya- 
muni, as this volume shows it does upon the 
Life and Labors of our Saviour. We have our 
gospels, which were certainly written, the first 
three, not more than forty years after the death 
of Christ. The Buddhist has nothing like this, 
no biography of his teacher or contemporary re- 
cord of the sayings of his master. We have " no 
contemporaneous history in India, whether writ- 
ten by friend or foe, which might directly or in- 
directly witness to so much as the existence of 
the Buddha, or the manner of the early propa- 
gation of his doctrine." Even geographical de- 
tails are, in the case of Sakyamuni, indistinct, 
if not perplexing. He was born in Kapilavasta, 
a city, we are told, a few days' journey north of 



376 



THE CHRISTIAN OUTLOOK. 



Benares. It was visited in A. D. 632 (the year 
of the death of Mohammed), by a Chinese pil- 
grim, who was able to trace the remains of the 
ruined palace, and saw a room which had been 
occupied by Buddha. But its site is not marked 
at present on any map, and has been utterly lost 
for centuries. 

Look now at our New Testament Map of Pales- 
tine. There is Bethlehem, where the Christ was 
born, where the angels sang their anthems above 
his manger-cradle. That too, was the city of 
David and of Ruth centuries beiore Sakyamuni 
was born. Let us turn back and read over again 
the opening sentence of our paper on the Life 
and Labors of our Saviour : " On one of the high- 
est peaks of Judea's many hills stands Bethle- 
hem, its white walls and houses of white stone 
glistening from among olive-trees as the sun 
strikes upon them." The whole paragraph illus- 
trates the position so ably maintained in the 
opening pages of this volume, that history and 
geography combine to verify the Bible. These 
are little things, it may be said, these names, 
this identification of sites, this continuity of his- 
tory reaching back to David, to Joshua, to Abra- 
ham. But their minuteness is their strength. 
They furnish confirmation, in some sense stronger 
than proofs from holy writ, that we have not 
followed cunningly devised fables in our Bible 
Studies. They are beyond the reach of collusion 
or invention. 

We can not know too much of the topography 
and history of Palestine and adjacent lands. 
An erudite scholar, Prof. J. L. Porter, says with 
emphasis : " Bible stories are grafted upon local 
scenes, and as is always the case in real history, 
these scenes have moulded and regulated, to a 
greater or less extent, the course of events ; con- 
sequently, the more full and graphic the descrip- 
tions of the scenes, the more vivid and life-like 
will the stories become. The imagery of Scrip- 
ture, too, is eminently Eastern, it is a reflection 
of the country. The parables, metaphors and 
illustrations of the sacred writers were borrowed 
from the objects that met their eyes, and with 
which the first readers were familiar. Until we 
become equally familiar with these objects, much 
of the force and beauty of God's Word must be 
lost. The topography of Palestine can never be 
detailed with too great minuteness, its scenery 



and natural products can never be studied with 
too much care. Bible metaphors and parables 
take the vividness of their own sunny clime 
when viewed among the hills of Palestine, and 
Bible history appears as if acted anew when 
read upon its old stage." Accordingly we have 
in this volume not only Bible Studies but also 
Bible Scenes, and not only maps and descrip- 
tions, but pictures, — pictures as fresh and clear 
as if one stood upon the spot. Our readers may 
look upon Nazareth and Bethany, Mt. Sinai and 
the Cedars of Lebanon. Nor do we stop here. 
We call in the aid of the imagination to give 
ideal portraiture of the great characters and 
scenes of Bible story. And all this for the same 
reason that St. Luke (whom, by the way, tradi- 
tion represents as a painter of no mean skill), 
gives for writing his gospel, that the "most 
excellent Theophilus " might know the certainty 
of the things wherein he had been instructed. 

There are no evidences of the truth and power 
of the Christian religion stronger than that drawn 
from the triumph it has achieved in the domain 
of art. It has subdued the imagination of man 
to its service, rather it has vivified and enriched 
that part of our being to an extent which 
may, without exaggeration, be called miraculous. 
There are no resurrections from the dead evinc- 
ing more divine power than that shown by Chris- 
tian faith in the new life it has put, for instance, 
into music with its 

strains that might create a soul 
Under the ribs of death. 

We have already spoken of the hymns of the 
church. But the music to which this "immor- 
tal verse " has been " married," demands spe- 
cific notice, though it must be brief. Music in 
its modern form is thoroughly Christian in its 
origin and inspiration. Up to the beginning of 
the 16th century, it was retained strictly in 
the service of the church. And since that time, 
with all the wide extension of its field, its 
greatest masters have done their noblest work 
upon sacred themes. It is hardly necessary to 
recall the names of Bach and Handel, Haydn 
and Beethoven, Mozart and Mendellsohn, to 
say nothing of eminent musicians now living 
or recently deceased. These men found ample 
scope and verge for their genius in the story of 



THE CHRISTIAN OUTLOOK. 



377 



St. Paul, of the Messiah, of Elijah, of Israel in 
Egypt, and of the Creation. To these must be 
added a long list of composers, not so famous, 
but it may be even more useful, who "chant 
their artless notes in simple guise." The use of 
music, both vocal and instrumental, has come 
down to us from the time of the Exode, or rather, 
" the Independence day of the Hebrews," just 
after their triumphant passage of the Red Sea, 
when "the aged prophetess, Miriam, sister of 
Moses and Aaron, came out with instruments 
of music, and the mothers and maidens of Israel 
in songs and dances in the ecstacy of their holy 
joy before the Lord." This strain was taken up 
by David, " the sweet psalmist of Israel," and 
prolonged by the sons of Asaph, whom David 
" set over the service of song in the house of the 
Lord after that the ark had rest." If the chil- 
dren of Israel hung their harps upon the willows 
by the rivers of Babylon, the} 7 did not leave 
them there. When the foundation of the second 
temple was laid, " they set the priests in their 
apparel with trumpets, and the Levites, the sons 
of Asaph, with cymbals, to praise the Lord after 
the ordinance of David, the king of Israel ; and 
they sang together by course, in praising and 
giving thanks unto the Lord, because he is good, 
for his mercy endureth forever toward Israel." 
In the midst of all their vicissitudes, in spite 
of the oppression they endured, the voice of 
praise sounded on till the coming of Him, to 
whom " the highest praise belongs." Can we 
ever forget how, just before he went out to the 
agony and the betrayal, he " sang an hymn " 
with the faithful disciples who " had continued 
with him in his temptations " ? After our Lord's 
ascension, the tide of song flowed on with a 
stronger current and in a broader channel, es- 
pecially after the gospel was preached to the Gen- 
tiles. The psalms of David and the hymns of 
the Christian Church were chanted in tongues 
to which such melody had been before entirely for- 
eign. This brought men together in unwonted 
fellowship. Jerome relates that at "the funeral 
of the famous lady, Paula, the psalms were sung 
in Syriac, Greek and Latin, because there were 
men of each language present at the solemnity." 
The great Christian teacher, Augustine, bears im- 
pressive testimony to the power of these simple 
melodies, as they were sung in the 4th century, 



in the cathedral at Milan : " How greatly did I 
weep in Thy hymns and canticles, deeply moved 
by the voices of Thy sweet-speaking church! 
The voices flowed into my ears, and the truth 
was poured forth into my heart, whence the agi- 
tation of my piety overflowed, and my tears ran 
over, and blessed was I therein ! " And how 
vastly has the sum of human happiness been in- 
creased by this ministry of song, of verse and 
music, in the worship of God, in the church, in 
-the family, and even in solitude. Instrumental 
music also, in all its varied applications, owes 
its very being among us to the fostering care of 
the Christian religion. 

The case is somewhat different with painting. 
The inferiority of the ancients, especially of the 
Greeks, is not so striking here as in music. Yet 
they have no names to put for a moment beside 
Michael Angelo and Raphael, Leonardo da Vinci, 
Titian and Murillo. (One hardly knows where 
to stop or whom to omit.) The Madonnas and 
Transfigurations and Holy Families of these great 
masters, by the very titles they bear in the his- 
tory of art, proclaim the source from which their 
inspiration was derived. In sculpture certainly, 
and possibly in architecture, we must acknowl- 
edge the pre-eminence of Greece. But the Moses 
of Michael Angelo is only surpassed by the work 
of Phidias, the greatest of the Athenian sculp- 
tors. 

In architecture, if the Parthenon and some 
other ancient heathen temples are unsurpassed 
in beauty and simplicity, in completeness and 
perfection, the pagan faiths have nothing to show 
to compare in sublimity and grandeur with the 
Gothic architecture of the middle ages. This- 
was a thoroughly Christian creation. It was not 
modeled at all after the temple at Jerusalem. 
That of Herod had long before been leveled with 
the ground. As our Saviour foretold, one stone- 
not left upon another. Of its predecessor, built 
by Solomon, and designed by David, the men 
who built the great cathedrals of Europe had 
scarcely any knowledge. Most of these structures- 
antedate the art of printing. The Bible was a 
sealed book to the great body of the people. Cop- 
ies of it were scarce and costly. It is doubtful 
if they could have understood the description of 
Solomon's temple if it had been read to them. 
Such a picture as we give in our Bible Studies 



378 



THE CHRISTIAN OUTLOOK. 



of Herod's temple would have given them much 
light. But they probably did their own specific 
work all the better, because they had to depend 
upon themselves. It is not clear where these 
Gothic builders got their ideas. Perhaps the cru- 
saders brought the pointed arch with them from 
the East, but that is by no means certain. The 
cathedral seemed to grow like a tree. As Dr. 
Horace Bushnell has well said : " It was as if the 
stone itself, bedded in cruciform lines of foun- 
dation, had shot up into peaks and pinnacles, 
and pointed forms, and sprung its flying butt- 
resses across in air, by some uplifting sense, or 
quickened aspiration." Some insist that the 
aisles and the pointed arch of Gothic architect- 
ure were suggested by the glades in the deep 
forests, with overhanging trees, which were for 
our ancestors "God's first temples." However 
originated, it is the outgrowth of Christian ideas, 
and was from the first consecrated to the ser- 
vices of Christian worship, as then prevailing 
among men. "Thus went up the magnificent 
minster of York, the grandly studied pile of Ant- 
werp, the gossamer web of Strasburg, the moun- 
tain peak of St. Stephen's of Vienna, and the 
immortal beauty and unmatched miracle of St. 
Ouen ; not to mention well-nigh a hundred other 
celebrated structures all over Germany, Belgium, 
France and England." 

We can not pursue this theme any farther. 
Nor can we dwell upon the influence of the Bi- 
ble in modern literature, either in poetry or 
prose. Its impress upon the former seems the 
deeper and stronger of the two. Dante, Shakes- 
pere, Milton, Goethe and Wordsworth own its 
mighty spell, though Dante and Milton are the 
preeminently Christian poets. But to these mas- 
ter minds must be added, as in the case of 
music, a multitude, and in literature a larger 
multitude, whose lips have been touched with a 
live coal from off the altars of the God of Israel. 
Many of these may have been unconscious of 
their indebtedness to Christian influences. For 
in English literature the influence of the Bible 
is immeasurable, universal, and therefore often 
difficult to detect. We make particular mention 
of our own language, because of this we can all 
judge. 

An ingenious writer on the Evidences of Chris- 
tianity had some years since a curious dream^ 



something in the vein of John Bunyan. (And, 
by the way, what an immortal Christian classic 
and witness to the power of the Bible Pilgrim's 
Progress is.) Only in the case of the later writer 
the movement was not an advance— a progress. 
After conversing with a skeptical friend till late 
at night, he fell asleep, and dreamed that for some 
reason he wished to consult his Bible. He opened 
it and found it blank from cover to cover. He 
took up another copy with the same result. So 
far as the Scriptures were concerned the work of 
destruction was complete. Not a page of either 
the Old Testament or the New was to be found 
anywhere. But this was not all. In every book, 
poetry or prose, secular or religious, every quota- 
tion from the Bible was erased. Every allusion 
to " the book of books," however brief or faint, 
was blurred, if not removed. The Bible was lit- 
erally obliterated. We need not, indeed can not, 
describe the effect of this. The fair and stately 
Kosmos of English literature had suddenly be- 
come a chaos. The books even of unbelievers 
were unintelligible. Reading was well-nigh a 
"lost art." We need not press the lesson of the 
fable. It applies, perhaps equally well, to all the 
languages of the modern civilized world. 

If we narrow our view somewhat it may be 
more clear. Take the life and writings of the 
great " Apostle of the Gentiles." " For influence 
extensive and enduring ; influence for good, so- 
cial, intellectual, spiritual; he is unsurpassed if 
not unequaled." His influence upon the his- 
tory, and especially the doctrine of the Christian 
church has been so decisive, that some would 
make him, and not our Saviour, the founder of 
Christianity. Paul himself would, of course, re- 
pudiate any such claim with the same indignant 
energy with which he rejected the divine honors 
the heathen sought to pay him while he was 
alive. With what impassioned fervor did he ask 
the Corinthians : " Was Paul crucified for you, 
or were ye baptized in the name of Paul ? " But 
there is no grander figure in history than that 
of the tent-maker of Tarsus. It is impossible to 
imagine what the world would have been if he 
had never lived. Read the record of his work 
as given, briefly but clearly, in our Bible Stud- 
ies, with the lights and shadows of contemporary 
history, and remember that St. Paul is the great 
typical preacher and theologian of the church. 



THE CHRISTIAN OUTLOOK. 



379 



The world owes much to its great preachers. 
And preaching is a peculiarly Christian institu- 
tion. Nothing like it is found in any other re- 
ligion except among the teachers of Buddhism. 
It is not an unusual thing to hear even professed 
Christians ridicule, and even sneer at, preachers 
and preaching. But they little know what a 
mighty power the pulpit has wielded. Some- 
times, it is true (nor would we conceal the fact), 
it has been used to promote evil designs, and to 
inflame the worst passions of men. But its in- 
fluence for good greatly preponderates. It has 
roused the conscience, quickened the intellect, 
and cultivated the imagination of multitudes, 
who could not otherwise have been reached. At 
certain critical points the influence of preaching 
has been decisive, has turned the current of his- 
tory with irresistible force. Think of Peter the 
Hermit, "with the stature and ungainliness of a 
dwarf, emaciated by the austerities of his self- 
imposed discipline, with bare head and feet, 
mounted on an ass, carlying a huge crucifix, 
traversing the Teutonic lands," preaching the 
Crusade and rousing everywhere uncontrollable 
indignation against the Turk, who held despotic 
sway over the Holy Sepulchre. Then turn to 
Bernard of Clairvaux, in his old age, preaching 
the second Crusade, A. D. 1146, and by his mar- 
vellous eloquence kindling afresh the dying em- 
bers of the enthusiasm which had been lighted 
at first by Peter the Hermit fifty years before. 

These instances from the middle ages show 
that preaching is neither a modern invention 
nor a primitive peculiarity of the church. It 
belongs to its entire history. It goes back to 
the days when Paul preached in Athens and 
Peter at Pentecost in Jerusalem. Nor is its influ- 
ence to be restricted to famous orators and great 
occasions. Possibly the greatest good has been 
accomplished by the aggregate labors of the un- 
known multitude, whose names have been cov- 
ered with oblivion, but whose works follow them. 
Among these we may reckon John Wiclifs "}x>or 
priests" of the 14th century. "Clad in com- 
monest clothing, barefoot, and staff in hand, they 
wandered through England, preaching as they 
had opportunity. They opened the Scripture 
and summoned their hearers to repent. They 
exhorted them to live in Christian brotherhood, 
peace and beneficence." The career of John Wes- 



ley illustrates the power of preaching. Though 
not perhaps what would be called an eloquent 
man, he was one of the greatest, most successful 
preachers the Lord has ever bestowed upon His 
church. But to the influence of his own ser- 
mons must be added that of the preachers he 
sent out. Some of these were illiterate men. And 
though some of them were like himself thorough- 
ly educated, graduates of Oxford, there was but 
one John Wesley. Yet it is very probable the 
value of their labors in. the aggregate more than 
equaled his. And to these must be added now 
the mighty theory of Wesleyan preachers, who in 
every quarter of the globe, and on every conti- 
nent, have followed him, as he followed Christ, 
preaching the gospel of the kingdom of God. 

Here we confront another element of power in 
the Christian church — its intense missionary 
zeal. And for this we go back to St. Paul as its 
earliest and most illustrious type. Because he 
would not build on another man's foundation, 
because he would preach Christ where He had 
not so much as been named, he became the 
apostle of the Gentiles. But this same fire has 
always burned in the hearts of some, though at 
times they be few, elect disciples. We do not 
assert this to be peculiar to the Christian relig- 
ion. We are aware of the claims set up for the 
Buddhistic and Mussulman faiths (and in the 
case of Islam have elsewhere recognized the claim 
as just). But to neither of these faiths was it 
left as the last, supreme command : " Go ye there- 
fore into all the world " and make disciples of 
all nations. Had we time to trace the history 
of the Church with care, we should find every 
age, even the darkest, giving evidence that this 
injunction was never entirely forgotten. This is 
true of Catholic and Protestant alike. There is 
no nobler example of self-denying zeal than St. 
Francis Xavier. Protestant missionaries might 
learn from him, and Protestant theologians have 
not hesitated, especially in our own day, to com- 
mend him. Nor is this latter circumstance 
strange, for our own is pre-eminently a mission- 
ary age, if not the missionary age of the church. 
Certainly it is unrivalled in its opportunities for 
spreading the gospel " to earth's remotest bound." 
We need not speak of railroads and steamships, 
and ocean-telegraphs, with the network of com- 
mercial relations that encircles the globe. Let us 



380 



THE CHRISTIAN OUTLOOK. 



consider for a moment how Christian faith is 
making use of these facilities. At the close of 
the last century there were only seven mission- 
ary societies in existence. At present there are 
in Europe and America not less than 71 such or- 
ganizations, with 2,825 missionaries sent from 
Christian countries. The total income of these 
organizations is more than seven millions of dol- 
lars annually. (This includes, of course, only 
Protestant Missions, as we have no access to the 
statistics of the Roman Catholic church.) 

To the previous and ordinary activity of the 
Christian church there has been added in our 
day, a " new departure," which is full of promise. 
Woman's Missionary Societies have been spring- 
ing up in every direction. One direct and vital 
result of this movement is the sending out in 
large numbers of Christian women to labor among 
their heathen sisters with a freedom and power 
which man could rarely, if ever, hope to attain. 
Our age is marked distinctly by the extent to 
which it is amenable to the influence of woman. 
All the great reformatory movements of the day 
bear the impress of her hand, and feel the im- 
pulse of her zeal as never before. This is itself 
one of the richest, ripest fruits of Christian cul- 
ture. It is in fulfillment of the promise that the 
meek shall inherit the earth. He who rightly 
apprehends the significance of this force which, 
if not making itself felt for the first time, is find- 
ing its way into new channels, will see in it the 
harbinger of a brighter day for the church, the 
home, and the world. But we note now its re- 
lation to the past. 

It is the outgrowth, the late, perhaps, but sure 
harvest of the seed sown by the apostles and 
martyrs of the first century. And of these we 
take "Heroic Paul" as the typical preacher and 
missionary of the Christian religion. We might 
have rested the whole question as to the truth of 
the Christian religion upon his life, — his conver- 
sion and subsequent career as given in the New 
Testament. Lord Lyttleton, it is said, under- 
took to prove that the story of Paul's conversion 
was incredible. But his studies so convinced him 
of its truth, that he wrote a book. " Observations 
on the Conversion and Apostleship of St. Paul," 
which has been for more than a century one of 
the standard works in defence of Christianity. 
Modern skepticism has not shaken this strong- 



! hold. It is certain, if we can be certain of any- 
thing, that St. Paul wrote his first Epistle to the 
Corinthians not more than thirty years, at the 
farthest, after the death of our Saviour. Did he 
not know whereof he affirmed when he delivered 
unto them the gospel which he preached, and 
which he says they also received? But when 
we add to his personal witness the mighty stream 
of blessing and uplifting power derived from 
his writings and example, the force of the evi- 
dence from this one source is absolutely over- 
whelming. Nor must we forget that Paul, and 
with him the Saviour for whom he lived, or who 
rather, as Paul himself says, lived in him, is a 
witness to the truth of the older revelation. 
Nothing in the Scriptures is more marked, more 
sublime, more out of the reach of mere human 
contrivance than their continuity. Though writ- 
ten "at sundry times, and in divers manners," 
they have a "solidarity" (to borrow an expressive 
and much-needed word from modern socialism) 
which is peculiarly their own. There are books, 
such as Job and Ecclesiastes, that stand by them- 
selves. Yet none the less, there is a main cur- 
rent of prophecy and history, that runs strong 
and clear, from the first promise to our first par- 
ents, yet lingering on the borders of Paradise, to 
the last vision of the beloved disciple, the di- 
vine Seer, who heard the glorified Redeemer say, 
"Behold, I come quickly." 

With all this wealth of evidence (and the tithe 
has not been touched upon), with all these proph- 
ecies fulfilled, with all these hopes and promises 
more than met, renewed, exceeded, with what 
courage and abounding joy should the believer 
in Jesus Christ turn to the future. Neither for 
himself nor for the kingdom of God need he fear. 
To him who trusts the word of God, the future 
is as sure as the past. It is sure to be far more 
glorious. For do not we behold 

The breaking day that tips 
The golden-spired apocalypse? 

Yet there are prayerful people who are timid, 
doubtful and hesitating, if not despondent. What 
they are afraid of, it would, very likely, be hard 
for them to tell. There is a clinging fear that in 
some way or other, the Bible is discredited, or 
will be. Its truthfulness, its accuracy, if not im- 
paired, is made more difficult to maintain and 



THE CHRISTIAN OUTLOOK. 



381 



defend. And this in the face of the fact that 
modern research is constantly bringing to light 
fresh evidence to sustain the historic verity of 
the Bible. This is especially true of the Old Tes- 
tament. In this year of our Lord, 1886, the em- 
balmed body of Rameses II, the king of Egypt 
under whose reign Moses was probably born, has 
been identified. The cerements in which this 
mummy was enwrapped, were unfolded in the 
presence of the Khedive of Egypt, a Mohamme- 
dan, and of Sir Henry Drummond Wolff, Queen 
Victoria's High Commissioner, the latter the son 
of a distinguished missionary, Rev. Dr. Joseph 
Wolff. And this clergyman was himself a con- 
verted Jew. Is there not something significant 
in these coincidences? 

To show how restless, incessant, penetrating, 
modern research is, let us note another fact. 
The editor of the Sunday School Times, Rev. Dr. 
Trumbull, claims that, in a recent visit to the 
region of Mt. Sinai, he has discovered, or re- 
covered, the true site of Kadesh-barnea. This is, 
if it prove to be correct, of great importance. 
For the correct location of this place is the great 
difficulty in the geography of the period of Israel's 
desert wandering. Dr. J. L. Hurlburt, very high 
authority in Biblical geography, says, " it is yet 
too early to pronounce authoritative judgment 
in the matter." But he inclines to the opinion 
that Ain Quadis, as claimed by Dr. Trumbull, 
is to be identified with Kadesh-barnea. This 
would make necessary a change in the location 
of Mt. Hor upon our maps. It would not, how- 
ever, could not, discredit the Biblical account of 
the Exode. It would only show how we had 
misread the record. This is what deeper study 
into the Word and its accessories always re- 
sults in. 

And so also modern science will perform the 
same office, though in a different way. The mu- 
tual relations of religion and science we do not 
propose to discuss. It is a tempting field, but 
one too large for us to enter now. Yet we suppose 
no small part of the alarm felt by many as to 
the continuance of Christianity, arises from an 
apprehension of clanger from the scientific spirit 
of our day. And probably a still greater propor- 
tion of those who hope to see the Christian relig- 
ion swept away, base their expectation upon the 
same foundation. These hopes and fears are 



alike groundless. We would not care to assert 
that there is no danger. Some persons, perhaps 
many, may be in great danger of making ship- 
wreck of the faith. The peril is not so much 
from, or to, thoroughly trained men of science, 
as from the sceptical tendencies which the scien- 
tific spirit is, rightly or wrongly, supposed to 
foster. Not that we would condemn scepticism, 
rightly defined, or pursued within proper limits. 
If by scepticism were meant inquiry into the 
foundation upon which belief and conduct rest, 
it is not only proper, but necessary, and indeed, 
a solemn obligation. But doubt, for the sake of 
doubt, is irrational. Doubt, disbelief, for the 
sake of indulgence in sin, is itself sin. This is 
the doubt that is " devil-born." It is the only 
real danger on the intellectual side of the spirit- 
ual life. 

We concede that there- is an "honest doubt," 
which may even have, as Tennyson claims, " more 
faith than half the creeds." But with this we 
do not at present deal. We ask rather, what is 
the prospect that doubt of any sort, honest or 
dishonest, will win the day. To this there is but 
one possible answer: Science will never extirpate 
religion. True science will never seek to, " science 
falsely so called " will never be able to. The 
deepest thinkers now concede that religiosity, as 
they call it, is an essential element of man's be- 
ing. By this he is differenced from all other liv- 
ing creatures. It has been proposed by some 
scientists to set apart the human kingdom from 
the animal, to erect a separate domain of life, 
marked by these two characteristics — the use of 
language, and the capacity for worship. No tribe 
or race, claiming to be human, or in any way en- 
titled to be so regarded, has yet been found so 
degraded, or so primitive, as not to have some 
form of speech and of religious belief and cere- 
mony. 

Nor does civilization destroy this tendency. 
In some of its forms it may weaken the relig- 
ious sentiment. They are much more likely to 
corrupt and debase the religion of the people, 
unless it be of a pure and vigorous type. It 
must have resources within itself to maintain its 
integrity. The history of the world shows that 
religion is thus indestructible, but corruptible, 
possessing also an unlimited power to corrupt 
the moral life of man. We must have a relig- 



382 



THE CHRISTIAN OUTLOOK. 



ion. Even the great positivist (atheist) Comte, 
had to invent for his ideal society "the religion 
of humanity." He, in his own way, replied to 
the fundamental necessary question : " What shall 
our religion be?" We can not give even the 
briefest outline of his scheme. It is curious, in 
some respects amusing, and even pathetic in its 
aspirations and unconscious confessions of need. 

But our aim is not speculation, it is practical 
and historic. So we have not hesitated to give 
our readers some account of the Religions of the 
World. What there was good in any of them, we 
have tried not to deny or obscure. So we are 
bold to ask would any of these ancient forms of 
faith answer now ? Not even the religion of the 
Old Testament, except as it finds its completion 
in Christianity, could meet the demands of mod- 
ern life. The great Hebrew captain Joshua asked 
the children of Israel if they wished to serve the 
gods whom their fathers served that were on the 
other side of the flood. Shall we go back to 
Odin and Thor, the gods of our ancestors, before 
they heard of the redeeming love of God revealed 
in Jesus Christ? Not for a moment would such 
an idea be tolerated. How much less could we 
be satisfied with Druidism, the faith of the an- 
cient Britons, who preceded the Saxons in the 
occupation of our mother country. There was 
much in this faith that was noble and stimu- 
lating to the better nature of man. But it 
was stained with the blood of human sacrifices, 
though this practice rested among the Britons, 
as elsewhere, upon the idea that the higher the 
victim the more complete the atonement offered 
to the Deity for the sins of man. 

As Druidism was omitted from our account of 
the religions of the world, it may interest our 
readers if we give a brief extract from the able 
article on this subject in the Encyclopedia Brit- 
annica : " Druidism declined and at last disap- 
peared because one element was wanting in its 
sj'stem both of morals and religion, necessary to 
the true development of man and society — char- 
ity or love. The Druids aimed indeed at the im- 
provement of both, but failed to prescribe the 
true means of promoting it. Christianity sup- 
plied what was needed, and Druidism disap- 
peared." So before this conquering might of love 
went down all the old forms of nature-worship, 
never to be restored to life and power. 



But what shall we say of existing non-Chris- 
tian religions ? Can any of these supplant Chris- 
tianity ? To the devout believer such an inquiry 
may well seem absurd. Yet the question has 
been raised by a certain class of thinkers, and 
deliberately examined. They have endeavored, 
apparently, to be impartial. Their faith in 
Christ, such as it is, does not seem to be so strong 
as to materially bias their judgment. The con- 
clusion reached is substantially this. There are 
only three religions, or ever have been, that are 
capable of indefinite extension and universal re- 
ception. These are Mohammedanism, Buddhism, 
Christianity. They are called by some authori- 
ties " universalistic religious communities." All 
the other religions must be local or temporary 
in their influence. If local they must be tem- 
porary, must give way before the advancing power 
of the religions that can be, and aim to be, uni- 
versal. The purest of these circumscribed faiths 
are ethnic or national — so identified with a par- 
ticular race or people as to be incapable of adap- 
tation to any and every period of history, every 
form of society. Under this head we should 
class, so say these scholars, the religion of the 
Old Testament, or, as they prefer to call it, Mo- 
saism. The religion of Zoroaster, the faith of 
ancient Persia, also belongs here. Here, too, they 
put modern Judaism, the Confucianism of China 
and the Brahmanism of India. But much the 
larger number of the faiths of the world, are only 
varieties of that nature-worship, which is sure to 
disappear before the onward march of science. 
Or, if science loiters or goes astray, their essen- 
tial weakness is sure to be perceived by some 
gifted spirit, possessing unusual insight or dis- 
cernment. Yet all these religions held and 
taught some truth. The time has gone by for 
classifying .or labeling religions as "true" or 
"false." It is the truth a religion contains — 
however mixed with error, however small the 
truth in proportion to the error — it is still the 
truth that gives a faith its hold upon men. 
This is true even of the lowest possible forms 
of religion, — those loosely classed together as feti- 
chism or animism, as they are sometimes called. 
In these religions any thing is, or may be, wor- 
shiped, — a tree, a stone, a post, an animal, what- 
ever the worshiper fancies, or prefers. Sorcery is 
generally joined with fetichism. It is often diffi- 



THE CHRISTIAN OUTLOOK. 



383 



cult to recognize any religion at all in these de- 
graded faiths. But they do none the less hold 
and preserve essential, vital religious truth. 
"There is a sense of nature being pervaded and 
of life being influenced by mysterious powers ; 
a conviction that in all things and events there 
is more than can be seen and touched ; a prac- 
tical faith in mind above and around man, an- 
swering to the mind within him." Such a re- 
ligion is infinitely better than none. Atheism, 
settled, unvarying skepticism even, is death. No 
wonder Wordsworth said : 

Great God ! I'd rather be 
A Pagan, suckled in a creed outworn ; 
So might I, standing on this pleasant lea, 
Have glimpses that would make me less forlorn ; 
Have sight of Proteus rising from the sea, 
Or hear old Triton blow his wreathed horn. 

Weakness and decay come from the supersti- 
tion intermingled with the truth. It is the office 
of science to expose and discredit superstition. 
For superstition is but another name for the ab- 
surd and crude conceptions that cling to nature- 
worship. And science, even though " a child as 
yet, half-grown and vain," has done her work so 
well that superstition flees before her, as dark- 
ness before the light of day. So practically the 
world is left to choose between these three reli- 
gions, Islam (or Mohammedanism) Buddhism, 
Christianity. 

There is not much danger of a professed adher- 
ence to Mohammedanism on the part of the Amer- 
ican people. The God of Islam can never be ac- 
knowledged as the deity of a free, self-governing, 
enterprising people. But there is at least a pos- 
sibility that errors of that faith may be propa- 
gated under some more specious name. Moham- 
medanism is fatalism, the denial, the destruction 
of free will. It virtually teaches also that the 
gratification of bodily desires is the chief good. 
Put these two together, and what room is there 
for any nobility and energy of life? Abuses will 
not be removed, burdens will not be lifted off 
from the oppressed. Mohammedanism has had 
time to work itself out to its legitimate results. 
It has given us what Carlyle savagely called 
"the unspeakable Turk." "Ye shall know them 
by their fruits," is a test by which all religions 
must be judged. Renan, no friend (if not an 
insidious enemy) to Christianity, confesses that 



Islam "has blasted Palestine," the home and 
birthplace of our Bible, " like a sirocco of death." 
Fatalism, under whatever name, is the deadly 
foe of freedom and civilization. 

Buddhism is a more plausible, if not a more 
dangerous, rival to the Christian religion. We 
can not think that all our readers will be sur- 
prised by this statement. Those who know most 
of the doctrine of Buddha, and those best ac- 
quainted with certain currents of thought among 
ourselves, will most readily acknowledge the cor- 
rectness of this assertion. This old Aryan faith, 
with its corruptions and impurities removed or 
overlooked, has a strange fascination for dreamy 
minds wherever found. There are some, more 
it may be than we suspect, who dream that with 
some improvements it might be made a substi- 
tute for the gospel of our Lord. By diligent 
search you might find a man, perhaps even a 
woman, disclaiming the Christian name and de- 
manding to be called a Buddhist. It is a strange 
fancy, yet there is some foundation for it. Budd- 
hism bears in not a few respects an apparently 
close resemblance to Christianity. At some 
points the resemblance, however accounted for, 
is unquestionably real. This is equivalent, ot 
course, to an acknowledgment that Buddhism 
has some things true and commendable. This 
concession can be safely made. We wish that 
any of our readers who doubt it, knew more- of 
Buddhistic teaching. And we wish too that 
some of our embryo Buddhists in Christendom 
knew more of the gospel. For some of these lat- 
ter, though reared, in a Christian land, betray 
strange ignorance of the real nature of the Chris- 
tian religion. We do not wonder that recently, 
at a meeting of a Buddhist organization, in Japan, 
Mr. Nishirmira delivered a lecture on " The Future 
of Religion in Japan," in which he declared his 
conviction that Buddhism was in its doctrinal 
teachings more sublime than Christianit} 7 , and 
that the moral teachings of Christianity the 
Japanese did not need, since they considered 
themselves in morals the peers of any Christian 
people. We do not wonder at this, because this 
man can not be expected to know what Chris- 
tianity really is. Could he but come to a clear 
apprehension of the character and work of the 
Christ, the whole horizon of his life would be 
changed. In this volume we give the central 



384 



THE CHRISTIAN OUTLOOK. 



place and the largest space to the " Life and 
Labors of our Saviour," because he is the heart 
and life of the Christian faith. We do not deny 
that Sakyamuni — Guatana Buddha — said many 
beautiful things. Nay, he was a noble character, 
a loving, tender, self-denying spirit. But he did 
not do, and could not, for man, for humanity, 
what Jesus Christ has actually accomplished. 

The most serious objection to Buddhism is that 
it despairs of humanity. It is a fatal objection. 
For a religion that does not make life more noble, 
better " worth living," can not be the one, final, 
absolute religion for the whole human family. 
That Buddhism does not, can not, do this, is 
clear beyond all question. It is essentially pes- 
simistic. It teaches distinctly that life is not 
worth living. Existence anywhere, on earth or 
in heaven, is an evil. For to exist is to suffer. 
Pain is the only real evil, and the only way to 
escape pain is to cease to be. And while living, 
indifference, torpor, is the highest good. The 
wise man, the saint, is to have no emotion, no 
passion. Not even love for truth, justice, honor 
or purity. "Of high moral wrath and righteous 
indignation at the sight of sin, Buddhism knows 
nothing, and can know nothing. No cruelty or 
oppression, no enormity of wickedness, is to be 
allowed to ruffle the serenity of the Buddhist's 
composure." We would not do Buddhism the 
slightest injustice. We would acknowledge all 
its merits. "By its inculcation of charity, self- 
sacrifice, justice, purity, and all the passive andi 
gentler virtues, and by the moral ideal which it 
presents as having been exemplified in the life 
and character of Buddha, it far surpasses on that 
side of the religious idea, all other heathen re- 
ligions." But there is no call for battle with 
wrong, or even want and suffering. It does not 
call upon man to 

King out old shapes of foul disease, 
Ring out the narrowing lust of gold 
Ring out the thousand wars of old, 
Ring in the thousand years of peace. 

The whole history of Buddhism testifies to its 
inertness, its helplessness in the presence of sin 
and injustice. It has never abolished idolatry 
anywhere. It did not destroy caste in India, 
and could not. What could such a faith do in 
our restless, energetic age ? How can it meet the 



demands of our day and our land? Either in 
dealing with the harassing details of daily life, 
or in solving the problems of our complex civili- 
zation, what help can we expect from the agnostic 
disciples of Buddha, who are of our own tongue 
and kindred, whose highest wisdom is to ask 
whether life is worth living? 

Will Christianity answer our purpose any bet- 
ter? Will it meet the needs of humanity more 
fully and with better success? " No," cries the 
sincere anarchist and the dishonest agitator. 
And they are right. It will not answer the im- 
mediate purpose of the former, nor the real and 
ultimate aim of the latter. For faith in God and 
obedience to his will form the strongest possible 
barrier against that complete and utter dissolu- 
tion of society, which some honestly believe, and 
others wickedly pretend, is absolutely necessary 
for the lifting off of the heavy burdens under 
which, we acknowledge, too many groan. On 
the contrary we affirm that Christianity, and 
Christianity alone, knows how to preserve the 
peace and prosperity of the community, to main- 
tain law and order, while relieving the woes both 
of individuals and of vast masses of men. " If 
religion really is the synthesis of dependence and 
liberty, we might say that Islam represents the 
former, Buddhism the latter element only, while 
Christianity does full justice to both of them. 
Christianity, the pure and unalloyed at least, has 
fused dependence and liberty, the divine and the 
human, religion and ethics into an indivisible 
unity." Its whole history confirms and illus- 
trates this. It has dealt successfully with sla- 
very, with feudalism, with the private wars of 
the middle ages. It may be trusted to deal as 
wisely with the conflict between labor and cap- 
ital in our day. If ever the matters at issue in 
this contest are satisfactorily adjusted, it will be, 
and must be, upon the basis supplied by the 
Christian religion: "Political economy and so- 
cial science," says Henry George, " can not teach 
any lessons that are not embraced in the sim- 
ple truths that were taught to poor fishermen 
and Jewish peasants by One who eighteen hun- 
dred years ago was crucified." These truths 
possess undying, unfailing power to regenerate 
and purify. They only need, and wait, to be 
more thoroughly applied. Christian principle, 
the Christian spirit, must control the industrial 



THE CHRISTIAN OUTLOOg. 



and commercial life of society. Christian faith 
has a sovereign right to rule in this domain. 
The Son of man is Lord not only of the Sabhath, 
but also of the week day. 

In the report of the French Commission on 
the Exposition of 1851 we find a manufacturer 
saying: "The Exposition has proved to all the 
world that industries really exist only in Chris- 
tian countries." They, with all else that exalts 
and enriches our civilization, are the outgrowth 
of Christian influences. This brings with it an 
inevitable responsibility. The problems of the 
industrial situation not only can be adjusted on 
Christian principles — they must be. Or else the 
church must confess herself vanquished on the 
field of her own choice. By the very law of her 
being she is bound and impelled to preach glad 
tidings to the poor, to heal the broken-hearted, 
to preach deliverance to the captives, the open- 
ing of the prison to them that are bound. It is 
not an easy task to apply the principles of the 
gospel of the Golden Rule to the intricate web 
of industrial and commercial intercourse. Let 
us not think our danger slight, or the menace 
of the' hour unmeaning. There are wrongs to be 
righted, grievances to be redressed, wounds to be 
healed, grave perils, on this side and on that, to 
be carefully avoided. Let us apply, practically, 
not in word but in deed, the teachings of Christ. 
Let us, one and all, employer and employed, fol- 
low His example, freely, fearlessly, patiently. 
The result is certain, though it may be delayed. 
If the vision tarry, we must wait for it till it 
come. If the task set before us as Christians is 
difficult, our resources are ample, our advantages 
are numerous and manifest. Christianity has 
always been the friend of the poor and the low- 
ly, the oppressed and the aspiring. He whom 
men call its founder, our Lord and Master, our 
Elder Brother, was a " working-man," identified 
all his life with those who earned their bread 
with the sweat of their brow. No other religion 
has ever put such honor upon labor. This ap- 
plies to the Old Testament as truly as to the New. 
But this dignity was carried to the highest pos- 
sible degree, when God sent his Son into the 
world to be born in a home of poverty, and to 
be reared to a life of toil. How could the divin- 
ity of work, of labor with the hands, be more 
clearly displayed ? Men are beginning to see 



this, especially in connection with the labor 
troubles, to which we have referred. Is there not 
a Providential design in this ? In the building- 
up of the kingdom of God in the world, the tri- 
als and discipline through which each successive 
age is called to pass, the wisdom of God reveals 
more plainly and fully the grace and truth that 
came by Jesus Christ. 

To help our readers to a better understanding 
of this gospel of the grace of God, is the aim, and 
we trust will be the result, of our "Bible Scenes 
and Studies." With no favorite dogma to estab- 
lish, in the interest of no peculiar tenet, but in 
the behalf of our common Christianity, we send 
this volume forth, to find its way, we hope, into 
many a Christian home. Our attitude toward 
the Bible is so well presented by Dr. Vincent, in 
his recent description of the " Chautauqua idea," 
that we venture to adopt his language as express- 
ing our own view. "Chautauqua exalts the 
Bible. It may not trouble itself about the modus, 
the quantum; or the qualitus of inspiration. It 
simply takes the book in its entirety, as the book 
given to be studied, trusted, loved, and obeyed, 
as individual conscience and judgment respond 
to its contents after calm, devout, and diligent 
study of them ; and not to be quarreled over or 
quibbled about, or forced to sustain preconceived 
or preaccepted notions by a string of separated 
texts on the cord of a curious fancy or an antiqua- 
ted dogma. Chautauqua believes in the Bible 
as the revealed will of God. It therefore puts 
book and soul together, and trusts both thoroughly 
for fair treatment." This we too have sought to 
do, assured that the result will be a clearer idea 
of what the Christian religion is and does, and a 
stronger, more intelligent faith in the Bible as 
the word of God. The Bible was meant to be 
studied, and repays study as no other book does 
or can. The " Dedication " of our volume cor- 
rectly asserts that Christianity " is the chief sub- 
ject of learning and discussion to-day." We would 
cultivate that learning. Every page of this vol- 
ume shows that we have no fears of free and 
thorough discussion. No well-grounded believer 
ever has. He knows what the result of candid, 
patient investigation always has been and will 
be. " My historical study," says the great Egypt- 
ologist, Ebers, " is more full of devotion, as every 
day leads me into deeper reverence for those 



386 



THE CHRISTIAN OUTLOOK. 



wonderful books." So say all who study the 
Old Testament, or the New, or both, in the light 
of history. 

0, where are kings and empires now, 

Of old that went and came ? 
But, Lord, thy church is praying yet, 

A thousand years the same. 

And so it will be a thousand years hence, if 
the world shall last that long. Christianity, we 
believe, is only at the beginning of its career of 
blessed conquest. Its grandest triumphs are yet 
before it. It has latent powers and undeveloped 
resources, of which few, if any, of its most de- 
voted disciples are aware. Its capacity for adap- 
tation to the infinite diversities and swift devel- 
opments of human society may be tested more 
severely in the future than was possible in the 
past. Again and again we affirm there need be, 
must be, no doubt as to the result. We must 
not fear each sudden start and shock. " ' Tis of 
the wave and not the rock." And these waves 
are subject to him who of old walked upon the 
waters, and said to his bewildered 'disciples : 



" It is I, be not afraid." There is no call, there 
is no place for fear, as to the fulfillment of God's 
purpose of grace in Jesus Christ. " He shall 
reign till he hath put all his enemies under his 
feet. Every knee shall bow, and every tongue 
confess, that Jesus Christ is Lord, to the glory 
of God the FatherJi* But there is room for 
thoughtful question as to our own personal rela 
tions to that kingdom of the ages. We have not 
sought in our Bible Studies to " point the mor- 
al" of these lessons. We have not assumed to 
exhort or catechise. This surely did not arise 
from indifference on the part of any writer in 
this volume to the effect of our united endeavor 
to awaken interest in, and to increase the knowl- 
edge of the Bible. We have been content to let 
these sublime truths and inspiring examples 
make their own proper, enduring impression. 
Yet, in parting with our readers, we can not 
forbear the expression of an earnest desire 
that the God of the Bible, the God of Abraham, 
Isaac, and Jacob, may be the strength of their 
hearts and their portion forever. — Rev. Henry J£ 
Bacon, D. D. 



